THE PARTS OF THE MIND A lecture given on 21 January 1961

THE PARTS OF THE MIND A lecture given on 21 January 1961

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THE PARTS OF THE MIND

A lecture given on
21 January 1961

Well, we’ve got our equipment turned on here pretty good. You like that, huh? This is the mad scientist lecture. I meant to give you a lecture on the subject of being a mad scientist. I think those boiling pots there are pretty good. Got that now? Marvelous. This pole for in-stance, actual name is James, just wanted to introduce you.
The whole substance of the human mind has been figure-figured since time immemori-al. It’s been fantastic, the amount of figure-figure that they have actually been able to inject into the figure-figure. It was just as if thee and me weren’t here. They would just adopt some ideas of one character or another which somehow or another didn’t apply to anything. But in Dianetics and Scientology, in the course of a third of a century, I have found that there are certain things in the human mind. And today I want to show you some of those things.
Now, this whole congress is devoted to this exact subject and we’ll have two lectures on this today and another one tomorrow along with the three lectures tomorrow, see, is that there are things in the mind. There are things that you can practically put your hands on. This is essentially a simple subject. It is a very simple subject with a fifty thousand year back-ground of fees to make it complicated. You understand that? Alright.
Here and there throughout the world at one time or another in history someone, some very bright boy, has come up with just one thing, one little thing, and has said „Ah-ha, here’s where I collect heavily, ah-ha.“ And then didn’t bother to find out anything even about that thing. I’ll give you an idea.
You had a chap down here by the name of Chaka, rather unpleasant fellow, he was called Beetle. Spread the Zulu empire all over the map. Alright. This fellow Chaka along about, I don’t know, 1825. You’ll excuse me if my Zulu pronunciation isn’t so good, I don’t speak Zulu too well and everybody laughs at me when I speak Afrikaans. Nevertheless I’ll fool you. I’m going to write a textbook on Afrikaans. And everywhere we look throughout history we find somebody taking one of these little things just like the witch doctor of the time of Chaka took them.
Chaka was against witch doctors. When he got them all folded up he lost a lot of his inhibitions. He could kill anybody then and it didn’t matter. The witch doctor up till that time had a total monopoly on slaughter aside of course from war and wiping out tribes and so forth – but he had on domestic slaughter he had – he was a monopolist. And he could pick out anybody who hadn’t contributed the ten cows they should have contributed and put the fin-ger on him. Now, there was an interesting point. How do you get ten cows for nothing?
Well, he found out something. He found out that people who were afraid stink. I beg your pardon ladies, I hate to use a word like that, but that’s true. People who are afraid smell bad and when they are very very afraid they smell very very bad. And so we have the witch doctors of Chaka’s day going through a smelling out process. I always like to come down to countries and tell the inhabitants what’s going on in their country, or what has gone on. You probably know all bout this, but you probably don’t know the basic mechanisms.
They would get the whole tribe standing up going nyah nyah nyah or something of the sort, everybody going nyah nyah nyah, and then the witch doctor and his assistants would walk down the line. You see? Going (sniff sniff) and they’d get to that fellow that should have contributed the ten cows and they’d say he stank. The basic mechanism was good, you see? It was true that a person who was being traitorous or had tremendous withholds from the leader of the tribe and so on, this is basically factual, would smell a little bad. And he wouldn’t be pushing his breath out.
You know, they were supposed to go aaa-aaa-aaa-aaa and the witch doctor would come along and smell their breath, you know, and he’d say, „Aha! Halitosis,“ you know? And then he’d go along and he’d sniff them under the armpits, „B.O.“ He wasn’t’ selling Life-buoy, he was selling nothing but contribute. That was the whole lot. Well, undoubtedly at one time or another this was probably good practice.
But that little fact, that little fact all by itself, just this little tiny one, you see, was enough to keep witch doctors from working for a very long time. That’s why I say here and there throughout the world you find a lot of basic mechanisms or things or actualities that you can practically put your hands on and nobody had ever combined all of them together.
Well, most of the things which I am going to show you in this lecture are all firsts. There are just one or two of them. There is the old cycle of action, which is not a first. It is about ten thousand years old but it’s not been modernly used, we’re the first to use it modern-ly. But most of these things are firsts and it gives Scientology something more than just fig-ure-figure-figure-figure, you know? So let’s get to work, huh? Shall I get to work on all this? It’s cooled off now, I can get near it. OK?
You’ll pardon me here, I have to get busy. I have to always look the part. This, does that look professorial enough? Hm? You will see in a moment that I need this. This isn’t just window dressing.
Now, the first thing we’re going to take up is the human brain, the human brain. This is the most interesting of these things, and it is a thing and it has to do with the mind, and it is a brain and here’s some brain. I’m glad my brain isn’t this cold. Now, there is a brain. And if you rap your skull, you’ll find one just under it. That’s a brain.
Now, what does this thing do? What has this got to do with the mind? Well, in 1879 a professor Wundt operating in Leipzig, Germany stated didactically and conclusively that the brain was the source of all thought, energy and so forth. And it was a very simple thing, this brain. It looked at itself and when the brain wanted to know what the brain was doing, the brain looked at the brain. And when you had muscular control going on, you had a brain do-ing the muscular control. And when the brain thought, why then the person was alive and when the brain didn’t think, he wasn’t alive. and so on. And I like this, I like this, it’s a good simple theory for simple, very simple people.
All this is is a shock absorber. This is to keep you from getting stung, this arrests pain. It actually doesn’t forward any muscular control to amount to anything. The reason they thought it did has been disproven in Scientology. The reason they thought that muscular con-trol was coordinated by the brain is because very often soldiers, and they plotted various parts of the brain this way, soldiers with bullets in their heads and parts of the brain destroyed, would be incapable of moving certain parts of the body. Do you follow that?
Therefore they concluded then that those parts of the brain controlled those parts of the body, and all brain maps are based on battle casualties. The psychologist would tell you this, if he looked into his notes he would find it, battle casualties. So that when a part of the brain was destroyed, a part of the body wouldn’t work. So they said then the brain controlled the body.
Now, in Scientology we have taken people with all and any parts of the brain de-stroyed and restored the body’s functions although that part of the brain was gone. Therefore it doesn’t control anything, all it is is a shock absorber. When you test this out, you will find out it has an enormously high electrical resistance. It keeps the internal inside of the inside of the inside from getting stung. You got the idea?
But it does not in a white European arrest an outgoing impulse to any degree. But the more animal this tissue is, the more it arrests outgoing impulses and absorbs thought. And ab-sorbing thought, it can eventually in a low level of animal like a cat, practically stop thought. The cat can’t even remember, his brain is too good, it absorbs his memory. This is a shock ab-sorber. It is resident in the skull. It’s a part of the human mind only because it is insulation of the human mind.
If we ourselves had not totally restored body usages when parts of the brain weren’t restored, if we had not done this, I couldn’t tell you what this was. But I can and that is the brain. Would any of you ladies like to have this souvenir? Wouldn’t you like a souvenir of the congress? No takers, no takers. OK. Well now, messy. You got the point about the brain? Al-right. That’s a thing, that is a thing that has to do with the mind.
But we have other things which have to do with the mind and you will wonder very shortly how all these things fit into the situation. And I would like to introduce you now to the human nervous system. This is the human nervous system. This is my friend Ching Chong. Me telly sung yuma? Uh-huh. He said OK. Now, I’m not a puppet master, now I just can’t do very much with puppets, but they do a little bit of this and that when you bounce them around. As a matter of fact this puppet isn’t well hooked up, he has nervous occlusions. Don’t you? Are you feeling well today? Me soing sung yuma? Yeah, he said he’s feeling alright.
This is the human nervous system. The human nervous system consists of just this and nothing more. You pull certain strings in the body and you get certain motion. It facilitates the action and motion of the body and that’s all there is too it. In other words, we pull this over here, we get action. Now, you take your arm, you pull your arm up, what’s pulling your arm up? A derrick up there someplace? A pneumatic system that is built with a hoonigawk by IBM? Is it a punched card control system or what is it?
Well, it isn’t anything very, very fantastic. It’s just the fact that the body works on strings. You run a body very much the way this puppet could be run by an expert, OK? That’s the human nervous system.
Now, when we take one of these strings and we cut it, making it totally inactive, the person has difficulty moving that particular limb. This you can demonstrate rather conclusive-ly. And it takes little more than Scientology to tie up a broken nerve. But these nerves are just push-pull cords, but they have two other functions. They are a warning system. For instance, I put a cigarette here and he says no. Got the idea? I try to burn him on these fingers, he says nuh-uh. Got the idea?
So there are subcontrol points such as here in the elbow, which react before you find out about it. But we’ll go into that later. This is basically a cord pulley, gimmegahoojit system. Now, just because I am showing you these on a Chinese, this is no reason this isn’t the way you work, too.
One of the, one of the facts about this is the other day a Scientologist and I were in an auditing session. This Scientologist for some time had complained about certain body mal-functions of one character or another. She obviously couldn’t handle her body the way she thought she could handle her body, and so just for fun, I kicked her in the knee. Well, you know how a knee is supposed to, you’re supposed to get down here and you hit them in the knee. Of course it’s very pleasant kicking a pretty girl in the kneecap, but anyhow, hit the knee and the knee is supposed to fly up, the leg is supposed to fly up.
Well, that is a sub control point which controls automatically and this point gets hit, this flies up. Well let me tell you, you could kick her in the kneecap endlessly, you could just keep kicking her in the kneecap, you know, just wham, and nothing happened. Her leg did not fly up. Something was definitely wrong. So I said to her, „Have you ever had an injury to your spine?“ She said, „No, I have no engrams at all.“ If anybody tells you they have no en-grams, living on this planet, this sounds pretty wild… a peculiar frame of mind.
So I said, „Let’s see your spine.“ Well, she pulled her sweater down from the top and showed me the top of her spine. One vertebrae is totally out of line. In other words, the verte-braes above and below it are both closed together and the vertebrae that should be between them is way off to the side. A principle course of these things go down the spine and the nervous system is punched up down the spine. And of course with this much vertebrae out of line, all of these lines were closed. And when she said twitch here, she has eventually learned that you probably twitch here, see, but if you twitched here then this leg moved. Got the idea?
There was a mish-mash and a scramble on this spine. So in view of the fact that this spine was totally crushed in and inoperative, she of course had body malfunctions of one character or another. Do you follow me?
Now, nobody’d ever looked at her spine. I don’t know whether she was shy or what. Now, if she’d gone to a chiropractor, he of course might have been able to do something for her, an osteopath. If she’d gone to a surgeon he would’ve removed the, the little, what do you call the little caps, the discs in between the spine, he probably would’ve removed those, re-moved the top and bottom of the spine, removed the knee caps, removed the…
But Man has been very foolish. He’s looked at the, at aberrated conditions of the body and he’s said, „Well, these things are just natural, that’s all there is to it, they’re just natural conditions you know, I mean there’s hardly anything you can do about it.“ Very peculiar. How did she keep that spine in that condition? Because in auditing it could be very easily demonstrated that the moment you got the condition out of the road, the spine snapped back straight.
Now, I don’t say that you can take all cripples and fix them up, so forth, easily because some of them really work at it. But in this particular case the function which kept this leg from jumping and so on, could be rehabilitated and established. OK, Ching Chong, is that enough? Ula ma.
Now our, the inter-spatial system there or the sub-system, you could call a somatic mind, the automatic warning system. I just told you about it, I haven’t called it as a part. We call it the somatic mind, what makes a body jump before you find out about it, the figure-figure-figure and the think that goes on before you think it, the automaticity of body motion. It’s just called the somatic mind. The…
Every time, anytime anybody gets a spell in his hands he at once thinks it’s Shake-speare, you know? Only they don’t know it, that’s what gets me. It keeps graveling me, you know? They say, „Alas, poor York,“ and all of that sort of thing, you know? And that isn’t the way it goes. You ever read any Shakespeare? The, what are you talking about? Oh, alright. Said there’s a psychiatrist in the audience and he’s scared.
Now this, it’s an awful temptation, „Alas, poor York,“ you know? I won’t succumb to it. This is a skull, and as a skull it of course houses the brain. And is the point from which this somatic mind nervous system operates. Do you follow me? It’s simply a skull, it is some armor plate. It itself doesn’t do anything. But just as you don’t get a shock because you have brain tissue around, so you don’t get much of an impact from a blow, a light blow, because you have a skull around this other absorption tissue.
Now, if you look up here very carefully, you’ll find out that you have a skull to, right up here. And if you’ll look in right in there, you’ll see this thing is awfully hollow. You can look in there and you won’t find anything in there at all. In actuality what really belongs in there is a brain and you.
Now, we used to use these things, by the way, in exteriorization drill and if you ever saw a preclear go yecch, you just tell him… I know this is very esoteric and I shouldn’t be talking about it because there are newcomers here and so forth, but there are things in Scien-tology that I’m afraid you must talk about. Just because people are allergic to the facts of life is no reason you should bury them all.
We used to set up two actual skulls and we’d tell a preclear, „Be in skull A, be in skull B, be in skull A.“ And when they first started doing this, boy were they nervous, you know, it’d make them awful nervous to get into skulls. And you wonder what’s that? I’m talking about you, a thetan. But anyway the skull performs no vast function except to protect these mechanisms of the brain and the nervous system. Of course we notice that this vertebrae here is not very big around. It’s a hole, the actual hole. You probably think of the skull as being totally open at the bottom, but it isn’t. How you ever crawl into one is a mystery that only you know.
But the skull has been a badge of medicine and it’s been a badge of medicine for a very long time because this is about as close as they could get to the mystery of you. They could get a nice dead body, you see, and they’d find out that it would rot down to being a skull. I know this sounds very grisly and so forth, but we’re all adults, even us kids. And the basics of it were that this represented death.
Well of course, this doesn’t represent death at all. This is simply a part of the anatomy. But when you see one lying around loose and bare with no hat or hair on it, why, you assume the fellow is dead. Well, that’s your mistake, that’s your mistake. You’ve got a body there which is no longer serving people, but that’s about all you could say about it. Well, so much for the skull.
You have to include the skull because it’s a traditional part of medicine. Without skulls they couldn’t operate. And I want to invite on the part of medicine, tolerance for the skull, because if they weren’t, if everybody wasn’t so afraid of dying, they would never get any business at all. That also applies to the insurance business. Insurance… have this one, they tell everybody, „Well, you’re going to die someday.“ And they really don’t know that but it sure does get those policies sold. Of course, I own insurance myself, nothing about insurance…
Now, the skulls of existence are not very important, but something else is important. Now, the first hour I was talking to you about the synthetic being, the person who isn’t there. Du Jacques Rousseau and the chaos of the French Revolution are not disrelated. Everybody was trying to help this non-extant being, and of course they were provided needs and measures on the subject of this non-extant being, this was a non-existent person. It was just a mmmwa, you know, just a shimmer in the air. And they were so convinced out here that this non-extant being had reality, that they tried desperately to mock him up. But the difficulty was is they had a lot of non-unreal people, had some real people in other words, and what fitted this didn’t fit them.
And the chaos of the French Revolution resulted from such things as Du Jacques Rousseau, expectancy that all they had to do was go out and play in the pastures and if they wanted to play in the pastures, then every man would be happy. Ma oui por qua, no? Only it didn’t work. They started putting little heads, all they did was separate real heads because of this ideal being. You got the idea? You’ve got the same condition right here today in South Africa, you’ve got the same condition.
You have people in the north who are trying to free a non-extant Bantu. The only riots I’ve seen besides those few I myself have quelled, I have as a matter of fact, I’ve quelled about three since I got here, all of them amongst themselves, amongst the natives, and arguing madly about money. Going to kill people on the subject of money.
Now, the Bostonian thinks that there is this ideal person, you see, and he’s dreamed it all up about this, this person, this fake person, you see? And he want’s a whole bunch of measures, you see, that will solve the problems of this non-extant person. But of course this non-extant person doesn’t exist so really doesn’t have any problems. And they are telling you in South Africa that you must free this non-extant person which you are holding in capture, in captivity. See? And you’ve got to, you’ve got to let this fellow free. And you think they’re crazy because you can’t see him. And they think you’re crazy because you can’t see him. You say, „Where is this person we’re supposed to free around here?“
Now, if you’re going to do something for the Bantu, you do pretty well much of what’s being done, maybe you’d be a little more informative to the rest of the world. Maybe you’d gen them in a little bit better on what’s going on. But they’re still trying to free this non-existent Bantu, see? Now, what is he? He’s a synthetic valence. He doesn’t exist, but everybody thinks he exists.
Now, let’s get an idea like this. Father’s a seafaring man and a fairly good fellow alt-hough he goes to sea all the time and doesn’t send all the money home that he easily could. But mama doesn’t like him, so mama tells junior all the time about this horrible beast, his fa-ther. He’s a bum, he’s no good, he drinks, goes out with other women, he’s a dog, he beats little children, so forth. And tells the kid continually see, continuously about this horrible beast, his father.
And pretty soon there are two people in the world both named father. There’s father and there’s this synthetic father. And as father is gone all the time, of course this synthetic father becomes the real father. You got the idea? What I’m talking about is valences and there is the most created non-extant thing in the world, the synthetic valence. It’s simply created, it’s never been alive, it’s never lived, it doesn’t breathe, nothing, it’s just a bunch of people’s ideas on what’s this.
Now, don’t any of you people get the idea that I’m mad at the Bantu. I’ve probably got more influence with him than you have. I have and he calls me the „essymaglopy insan-guam.“ He’s superstitious about me. I can look into his skull. He hasn’t seen the likes of me since the last witch doctor died. As a matter of fact I told a cook one day, I said, „You’re all fixed.“ „Yes, doctor.“ I said, „You just stop thinking bad thoughts about me all the time and you’ll get well.“ He’s been well ever since. You know, I have trouble developing a practice, I have trouble not developing a practice rather. They come see me all the time.
But what we’re talking about here is this fellow, he’s invested here. Supposing I were a puppet master and here I had puppets and I was throwing puppets around and making them talk and walk and do other things, you see, and I was giving them the business all the time. And then I would get mad at them, you know, and I’d complain about it and so on. And eventually, eventually I’d keep working with puppets, and puppets would seem awfully real to me. And the next thing you know, instead of doing anything sensible or anything like this, why, I would think puppets, puppets. Like Edgar Bergen, you know? He one time got very insulted with a hostess because she didn’t invite Charlie McCarthy to the party, his puppet.
And I’d just get lots of overts on this and the next thing you know, why, I’d be going around like this, you know? And I’d walk in to a Scientologist and say, „I don’t know what’s wrong with me.“ Of course if the Scientologist didn’t know anything about valences, he’d say you had vertigo combined with St. Vitus Dance or something like that.
Now, if he asked a few smart questions, he’d learn at once that the fellow was a pup-pet master. Then he’d look at this and he’d say, „What is that?“ you know? Huh, the guy doesn’t know, he’s just a puppet. Say, „Well, when was the first time you had an unkind thought about a puppet?“ „Unkind thought about a puppet? Well as a matter of fact, I have unkind thoughts about them all the time, the dirty little things. They sleep, you know, they sleep,“ and start giving you the business, and the next thing you know, the fellow can walk straight. What’s he done? He’s gone into the valence of a puppet.
Now, this valence is one of the things of Scientology, pure and simple. But just as you can go into the valence of a puppet, so could you go into the valence of your mother, father, cousins, sisters, aunts, school teachers, commanding officers and the worst private in the com-pany. But these are all synthetic people. You go into the valence of what you think they’re all about. You don’t go into them or they don’t go into you. You go into the valence of what you think they’re all about. No valence is ever real. But it exists, it has mass and it has thinking-ness.
After an individual is closed with one of these valences heavily, he will then behave or respond to this valence. That’s very interesting. This person has vertigo, asthma, lumbosis, is terribly nervous, has bad eyesight, can’t remember any arithmetic and so forth. And this is his whole package of ills. The Scientologist very brightly might say to him, „Well, who had verti-go, asthma, yap yap yap……?“ „Well nobody, nobody but my mother.“ And the answer of course is that he really isn’t mother, he’s in some distorted idea of mother. Got it? He’s in a non-extant personality that he himself has created which he thinks is mother. Do you see?
But it solves simply on the basis of what has he done to mother. And you get him out of this valence, there goes his asthma and his lumbosis, they all go. He can suddenly do arith-metic and everything else. Do you realize this is so important that the graphs which you get in testing over here at the Johannesburg test center, the graph you get, is actually the picture of a valence that isn’t you? Did you really realize that? That that’s the picture, and of course the test evaluator, following down the line he tells you this is what you’re like.
Well, this is what you are like. But an auditor going zzzt click clap wvumf, all of a sudden gets that separated and you find you aren’t like that anymore, you’re you. Well, that’s basically done by the separation of valences. And whatever else is done, the separation of va-lences produces enormous results in processing.
Now, you can, the difficulty, the difficulties we encounter here in handling all of these various things, have to do with the somatic mind. You know, he isn’t thinking a thing as he does that? He isn’t, you know? Maybe he’s on the police force. The difficulty of valences lead us into the idea of circuits, and circuits of course are basically valences. But do you know the circuit can get into the, a circuit can be a car, a man can get into the valence of his own car. You know that? „You know, there’s always something wrong with me, rrrrmmm, rrrmm, rrmm, rrmm, rrmm, rrmm, rrmm.“ You can get into almost anything, anything can be a va-lence.
Well, we call these things basically „circuits.“ And also an individual can set up a cir-cuit. And all a circuit is is just a thinkingness which is set up, just a set up thinkingness, that is all, nothing else. Do you know that you can hypnotize somebody, tell him that the great god throgmagog stands by his left-hand side at all times, does all of his thinking for him, is abso-lutely right, has never made a mistake in his decisions of any kind whatsoever, and will here-inafter regulate his life for him, bang. Wake the fellow up, you have a circuit. And the funny part of it is, it doesn’t make mistakes and it does everything all perfectly and so forth. He set up the circuit without any responsibility for any mistake that he makes, so it goes along just fine.
You say, „Well, what’s wrong with this?“ Well, a lot’s wrong with it. When I first gave out with this datum, there was a whole crew of people got off on what they called E-therapy in the United States, and they were setting up these circuits all the time. The only trouble is, Scientology and Dianetics tries to rehabilitate the individual, not set up synthetic people. Total reverse goal, don’t you see?
Yes, you could set up some sort of a circuit that would do all of your thinking. Well, what do you think you’re doing when you memorize the multiplication table, huh? You sort of set up a circuit, and after that you say, „Eight thousand six hundred and seventy-one times nine thousand seven hundred and seventy-six is thbnrallumln.“ There are great mathematical geniuses who do this, by the way.
But before we get any distance into this, how do you get into a valence? Well, there is this thing and this is a thing which is just itself and it is nothing else. The overt/motivator se-quence. That is a thing, that is another discovery of Scientology.
Now, we used to have a thing called the stimulus response mechanism in psychology and that worked like this. When you kicked Joe, he jumped. You see that? You kick Joe, he jumps. You provide the stimuli, he does the responding. Got it? Well, if that was all there was to it, that would be OK, that’d be alright. But the trouble is, that isn’t all there is to it. There’s a great deal more than that to it. And the great deal more than that simply comes on this basis. Joe doesn’t always just flinch. In fact, he never just flinches. Joe does something else. Joe re-sponds. How? By doing the same cotton – picking thing back. In some fashion, he kicks you back.
Now, this is based primarily upon Newton’s law of interaction. There were many ef-forts in the early part of the, I think it was the seventeenth century, to apply Newton’s three laws of motion to human thinkingness. And as you can read today in the encyclopedia, they all failed, nobody ever made the grade. But today we’ve made the grade. There are some of these laws of motion which do apply to human thinkingness and this is one of them, Newton’s law of interaction. For every action there is an equal and contrary reaction.
Well Man, when he gets well down scale and begins to think of himself as MEST – and by the way he does think of himself as MEST today. You ask anybody around in the medical field and so forth, they think of bodies as simply material objects. „Livingness is the result of a mechanical accident.“
Now, this Newton’s law of interaction goes like this. Here are two balls here. I’m go-ing to pick up one and if this machine is constructed right, we will be able to see what hap-pens. We pick up this first white ball and we drop it. Now, what happened here? Let’s take another look at this. We drop the white ball. What’s this all about? Isn’t that fascinating? That’s the overt/motivator sequence and it actually is true.
Now, let’s call this white ball Joe and this red one Bill. Now, stimulus-response mech-anism of the nineteenth century said that when Joe kicked Bill, Bill responded. But let’s see what really happens. Ha-ha, ha-ha, ho-ho, ha-ha-ha, kicked him right back, didn’t he? Now, this is what they hoped would happen. This is very hopeful, that stimulus-response mechanism is very hopeful. It’s probably the one thing in psychology besides there’s a… Let’s look, take a look at this. They hoped this would happen, that you could with impunity kick Bill. Huh-uh.
Let’s look at this again. Now, according to stimulus-response, all the red ball is sup-posed to do is respond. It hasn’t got any business doing anything else. All it’s supposed to do is respond. Respond now, don’t do anything else, OK? Alright. You got it now? Alright, now kick him. Uh-oh. Kickback. Isn’t that interesting? If it just responded like this, bang, this is supposed to stay out here responding. You got it?
Now, this is the way people who do overt acts in life to other people hope it works, this is the way, this is the way they hope it works. You pick up the white ball, we get the red ball and that red ball just stays put from there on out. But in actuality, what happens? Comes back and kicks the white ball, right? You kick Bill, in some subterfuginist way he’s going to kick you. That’s the way the law goes, the law of interaction, overt/motivator sequence. You do an overt, get a motivator.
Now, this gets to be so true that people who have done overts will come around claim-ing they have the motivator. Did you ever see anybody do this? They say, „Well, the reason I hit him is because he was very insulting to my wife last night at the party.“ Only you inquire into it and neither he nor his wife were at the party last night, nor the other fellow either, and there wasn’t any party. This you call justification and other such mechanisms as this. This is blame, justifying, so forth.
But the truth of the matter is, before you have originated an impulse to kick somebody, you never get kicked. And you could only be kicked in life by those people or classes of be-ings that you’ve kicked. Now, that’s an awfully hard pill to swallow. It of course is a limited mechanism. It occurs only when men begin to think of themselves as material objects and that’s all. But I consider this quite fascinating.
There’s, this is in the bible by the way. You’ll find it all through literature. He who liveth by the sword dieth by the sword, you know? All kinds of remarks around, wise sayings and that sort of thing, but of course there are eight billion seven hundred and sixty-five mil-lion nine hundred and thirty, twenty – three wise saying for every true one. This overt/motivator sequence, used and understood, makes, well actually makes the dead walk again. This is a very valuable discovery and it works every time. And eventually they just kind of wobble around in the absolute belief that they’ve had it from here on out.
Now, I’ve shown you just a few of the things of Scientology, Dianetics and Scientolo-gy. These are just things. I want to give you an idea that these things however do exist, they can be demonstrated, they aren’t something you just think-think-think – think about and fig-ure-figure-figure-figure about. We are in the midst, unfortunately for some philosophers, of a highly practical subject. And unfortunately also, it is a very simple subject and I, I know that’s, I know that’s a bad thing. I know that you won’t believe me, but in actuality how many words do you think there are in medicine? How much nomenclature do you think there is in medicine? How many thousands and thousands of words do you think they have with respect to this? Psychology, psychiatry, how many hundreds of thousands? It’s the whole Latin vocabulary practically.
We have only four hundred and seventy-six special terms, most of which mean what they mean in English. That’s right, that’s the whole vocabulary, four hundred and seventy-four of these items. I wish elementary physics could say as much. And with only knowledge of twenty-four of these items and how to handle these items, you can make the blind see. You could also bring the dead back to life. Well, you think I’m kidding. That’s no trick. It’s whether or not they want to be alive that’s the point.
I remember one black man that was busy dying and so on, and I looked him over and I, all I had to say was the magic words, you know? He’d been drowned and he hadn’t been drowned very long. It was very easy you know? And I said so-and-so and so-and-so and I found out he was connected with enough woe in life that it was no wonder that he had busily drowned. I just asked his friend who was standing there, „This man lead a happy life?“ „Oh boss,“ he says, „Oh no, no he have an awful time, awful time.“ I said, „OK. Cart him away.“
Now, the best in life are it’s simplicities, not it’s complexities. What I’m trying to show you here is that we are dealing basically with simplicities. OK? Alright. In the next lecture, why, I’ll show you a lot more of them. Thank you.
Professional auditing in any place on the planet http://webauditing.org http://0-48.ru http://galac-patra.org Auditor class X, skype: timecops
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Вернуться в L Ron Hubbard original LECTIONS, TAPES

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