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This drawing could be called the scale of awareness. It is also the scale of action and
the cycle of action.
The numbers represent entirely arbitrary levels which yet can be found to mean levels of
predictable attitudes. It would be found that humanity at this time hovers in terms of awareness
at the level of 2.0, slightly above or slightly below here is scarcely any awareness at all
compared to the awareness which is available. It is very puzzling to people at higher levels of
awareness why people behave towards them as they do such higher level people have not
realized that they are not seen, much less understood. People at low levels of awareness do not
observe, but substitute for observation preconceptions, evaluation and suppositions, and even
physical pain by which to attain their certainties. In the field of Zen Buddhism there is a practice
of administering a sudden blow by which is obtained a feeling of certainty. Here is a relatively
false certainty -- the certainty of impact, although all certainty actually is derived below the level
of 10.0 from prior impact for its conviction. After a brutal accident or operation under
anaesthetic, it can be observed that individuals will sometimes react with an enormous
conviction which yet does not seem to be based upon any fact. A certainty has been carried
home to them in terms of a physical impact. This, then, is not a self-determined certainty and
the self-determined certainty carries one into high echelons. The mistaken use of shock by the
ancient Greek upon the insane, the use of whips in old Bedlam, all sought to deliver sufficient
certainty to the insane to cause them to be less insane.
Certainty delivered by blow and punishment is a non-self-determined certainty. It is
productive of stimulus-response behavior. At a given stimulus a dog who has been beaten, for
instance, will react invariably, providing he has been sufficiently beaten, but if he has been
beaten too much, the stimulus will result only in confused bewilderment. Thus certainty
delivered by blows, by applied force, eventually brings about a certainty as absolute as one
could desire -- total unawareness. Unconsciousness itself is a certainty which is sought by
many individuals who have failed repeatedly to reach any high level of awareness certainty.
These people then desire an unawareness certainty. So it seems that the thirst for certainty can
lead one into oblivion if one seeks it as an effect.
An uncertainty is the product of two certainties. One of these is a conviction, whether
arrived at by observation (causative) or by a blow (effected). The other is a negative certainty.
One can be sure that something is and one can be sure that something is not. He can be sure
there is something, no matter what it is, present, and there that is nothing present. These two
certainties commingling create a condition of uncertainty known as ‘maybe’. A ‘maybe’
continues to be held in suspense in an individual’s mind simply because he cannot decide
whether it is nothing or something. He grasps and holds the certainties each time he has been
given evidence or has made the decision that it is a somethingness and each time he has come to
suppose that it is a nothingness. Where these two certainties of something and nothing are
concerned with and can vitally influence one’s continuance in a state of beingness or where one
merely supposes they can influence such a state of beingness, a condition of anxiety arises.
Thus anxiety, indecision, uncertainty, a state of ‘maybe’, can exist only in the presence of poor
observation or the inability to observe. Such a state can be remedied simply by eradicating from
the past of the individual, first the conviction that the matter is important, next the conviction
that it is totally unimportant, next all the times when he was certain of the somethingness and
then all the times he was certain of the nothingness. One merely causes the individual to
observe in terms of the three universes.
We face, then, two general types of mind. One is an analytical thing which depends for
its conclusions upon perception or even creation of things to perceive and bases its judgment on
observation in terms of three universes. This we call the ‘analytical mind’. We could also call it
the spirit. We could also call it the ‘awareness of awareness unit’. We could call it the
conscious individual himself in the best of his beingness. We could call it the mathematical term
thetan. Whatever its name we could have precisely the same thing, a viewpoint capable of
87.creation and observation of things created which concludes and directs action in terms of the
existing state of three universes, as they are observed directly.
The other type of mind resembles nothing if not an electronic brain. It receives its data
in terms of conviction, delivered by force. It is directed by and reacts to hidden influences
rather than observed influences and is, to a large extent, the reverse image and has reverse
intentions to the analytical mind.
This we call the reactive mind. It is an actual entity and it operates in terms of
experience and theory. It sets up thinking machinery around uncertainties and the course of its
thinking is downward. It seeks to direct and dictate out of pain and the effort to avoid pain.
The primary difference between these two ‘minds’ is that one, the analytical mind, is
without finite duration, and the other, the reactive mind, is susceptible to death.
These two minds are a certainty since they can be observed by anyone, even in himself.
He knows he is aware of things around him, and he knows that he has definite desires which
are perfectly reasonable and he knows, if he is a homo sapiens or animal, that internal
commands and compulsions, even those which tell him to eat and tell his heart to beat, are not
directly within his control.
All thinking can then be divided for our purposes into thinking based upon direct
observation and conclusions from observation, and thinking which has to know before it can
be or observe. Analytical thought can be called analytical thought because it directly observes
and analyzes what it observes in terms of observations which are immediately present. The
reactive mind concludes and acts entirely on experience and with only a fragmentary regard to
things present which could be observed. The reactive mind begins and continues with
uncertainties and, where the course of the analytical mind is progressively upward, the course
of the reactive mind is progressively downward.
The reactive mind comes into being as a servant of the analytical mind, and is set up by
the analytical mind to work upon and store data about the basic uncertainty that there might be
something and there might be nothing. The reactive mind then continues in growth and from
the servant, if the analytical mind does not observe it, tends to become the master.
The goals of the two minds are not separate goals. The reactive mind is a makeshift
effort on the part of the viewpoint to perceive things which it believes to be unperceivable
except by comparison of uncertainties. Both minds are seeking to persist and endure through
time, which is to say, survive. The analytical mind can, unless it becomes too uncertain and by
that uncertainty has set up too many reactive mechanisms, persist indefinitely. The reactive
mind pursues the cycle of life span.
The analytical mind seeks by creation to cause an effect the reactive mind seeks by
duplication, borrowing, and experience to cause an effect. Both minds, then, are seeking to
cause an effect, and this is their entire motivation for action.
Each of the three universes seeks to persist indefinitely. Each is continuously caused,
and each is continually receiving an effect. Each has its own adjudication of what it should
receive as an effect and what it should cause.
Time itself consists of a continuous interaction of the universes. Each may have its own
space each has its own particular energy.
The urge of any of these three universes towards survival is sub-divisible for each of
the three universes into eight dynamics. There are, then, four groups of eight dynamics each:
the eight dynamics of one’s own universe, the eight dynamics of the physical universe, the
eight dynamics of the other’s universe, as well as the eight dynamics of the triangle itself.
88.These dynamics could be sub-divided as follows: the first dynamic would be that one
most intimate to the universe which could be said to be the dynamic urging the survival of self.
The second dynamic would be that one of the persistence of admiration in many forms in one’s
own and the other’s universe. This admiration could take the form of sex, eating, or purely the
sensation of creation such as sex and children. In the physical universe it would be that light
emanation similar to sunlight. The third dynamic could be said to be that dynamic embracing
persistence of groups of objects or entities. The fourth dynamic would concern itself with an
entire species. The fifth dynamic would concern itself with other living species and would
embrace all other living species. The sixth dynamic would embrace, in terms of survival, the
space, energy, matter and forms of the universe as themselves. The seventh dynamic would be
the urge to survive of the spirits or spiritual aspects of each universe. The eighth dynamic
would be the overall creativeness or destructiveness as a continuing impulse.
Each impulse is concerned wholly with systems of communication. Communication
requires a viewpoint and a destination in its most elementary form, and as this grows more
complex and as it grows more ‘important’, communication grows more rigid and fixed as to its
codes and lines. The reason for communication is to effect effects and observe effects.
Each of the three universes has its own triangle of affinity, reality and communication.
These three things are interdependent one upon another and one cannot exist independent of the
other two. Affinity is the characteristic of the energy as to its vibration, condensation,
rarefaction, and, in the physical universe, its degree of cohesion or dispersion. Reality
depends upon coincidence or non-coincidence of flow and is marked mainly by the direction of
flow. It is essentially agreement. Communication is the volume of flow or lack of flow. Of
these three, communication is by far the most important. Affinity and reality exist to further
communication. Under affinity we have, for instance, all the varied emotions which go from
apathy at 0.1 through grief, fear, anger, antagonism, boredom, enthusiasm, exhilaration and
serenity in that order. It is affinity and this rising scale of the characteristics of emotion which
give us the tone-scale. The tone-scale can be a certainty to anyone who has seen other beings
react emotionally, who has himself felt emotion, and who has seen the varied moods of the
physical universe itself. The periodic chart of chemistry is itself a sort of tone-scale.
There is a downward spiral on the tone-scale and an upward spiral. These spirals are
marked by decreasing or increasing awareness. To go up scale one must increase his power to
observe with certainty to go down scale one must decrease his power to observe. There are two
certainties here. One is a complete certainty of total awareness which would be at 40.0 on the
tone-scale, and the other is a certainty of total unawareness which would be 0.0 on the tone-scale
or nearly so. Neither end, however, is itself an absolute for the analytical mind, and the
analytical mind can go below 0 of the reactive mind. However, these two classes of certainty
are very wide in their satisfaction of the qualifications of a certainty. Because the two extremes
of the scale are both zeros in terms of space, it is possible to confuse one for the other and so
make it appear that total awareness would be total unawareness. Experience and observation
can disabuse one of this idea. The scale is not circular.
The characteristics and potentiality of the top of the scale or near the top of the scale are
unbounded creation, outflow, certainty, going-awayness, explosion, holding apart, spreading
apart, letting go, reaching, goals of a causative nature, widening space, freedom from time,
separateness, differentiation, givingness of sensation, vapourisingness, glowingness,
lightness, whiteness, desolidifyingness, total awareness, total understanding, total ARC.
The bottom of the scale and the vicinity around it includes death, inflow, certainty,
coming-backness, implosion, letting-come-together, pulling together, holding together,
withdrawing, effect goals (ambition to be an effect rather than a cause), contracting space, no
time or infinite time in a moment, connectingness, identification, identity, receivingness of
sensation, condensation, blackness, solidification, no-awareness, no understanding, no ARC.
The various characteristics or intentions are observable for any dynamic and any
89.Between these two extremes is the mean of action where complete freedom to do any of
these things of the top or bottom of the scale is exercised. Therefore, somewhere between 3.5
on the tone scale and 36.5 there is action.
The above conditions of top and bottom of the scale, of course, reach away from the
extreme and towards each other.
As awareness becomes more fixed, intentions become less flexible in action.
Communications systems become more rigid, more complex and less susceptible of alteration.
One alters these communications systems, however, by raising or lowering certainty on the
three universes.
The principal difference between the analytical mind in a state of awareness itself, and
the reactive mind, is that the analytical mind, highly aware, knows that it is not the thing but is
the viewpoint of things. Of this it can be very certain as it increases in awareness.
The reactive mind conceives itself to be the thing. The analytical mind is in a state of
becoming without reaching the point of being. The reactive mind conceives itself to be in a state
of being and so resists becoming.
Perception is accomplished by the analytical mind in a high state of awareness by its
own outflow and inflow or by its receipt of inflows which it can outflow. The reactive mind
perceives by inflow only, and makes complete recordings of the inflow.
The analytical mind is capable of developing its own energy. It is the energy of the
analytical mind which empowers the reactive mind, but the reactive mind can be empowered as
well by the energy of other minds and by the life energy contained in any living thing. Thus the
reactive mind can become the servant of all things, it can believe it is anything, it can believe it
is owned or has the identity of anyone, regardless of whom it was created to serve. The
analytical mind serves itself in a continuing knowledge of serving itself, but it serves as well
and knows it serves the other two universes.
The analytical mind extends from it points or observes points extended from it and thus
conceives space. Space is only the viewpoint of dimension. The dimension depends upon those
points which give it boundary. Within these dimensions called space, the analytical mind can
create energy and form and thus, by change of form, beget time.
Whether created by or within any one of the three universes, flow of energy is
accomplished by setting up a terminal and flowing towards it from a viewpoint a stream of
energy or by setting up two terminals and causing a flow between them. Each universe could
be said to be a two-terminal universe, but flows can be set up on a basis of more than two
terminals. The basic unit of any universe in terms of energy is two. This, however, does not
restrict nor qualify the number of viewpoints which any universe can have.
A physical universe, however, is observably a two-terminal universe and a two-point
universe, and it is also observable that the other two universes set up almost invariably two
terminals or more and utilize two viewpoints each.
Very low on the scale in terms of awareness, the analytical mind conceives itself to be
the reactive mind and so does not act or perform to put out dimension points so as to get space,
and does not generate for its own accountability energy. It does, however, always generate
energy whether it admits it is doing so or not.
The concern of two viewpoints is attention. Each viewpoint is apt to be curious about or
desire the attention of another viewpoint. The most valuable part of an attention interchange is
admiration. Admiration is a special particle. It is a universal solvent. It is the very substance of
a communication line, and it is that thing which is considered desirable in the game of the three
universes. Admiration goes into the interplay of the universes in the form of made-up objects or
90.even in the form of bodies. These made-up objects could be called ‘creative pictures’. These,
as they become more complex in form, take on the aspect of a life of their own and become
animated beings.
Two viewpoints setting up terminals to be viewed by the other viewpoint demand
attention one from the other and will invent all manner of ‘reasons’ to command the continuing
attention of the other viewpoint. One of the primary methods of operation is to make one’s
object or action of object so strange that the other viewpoint cannot look away. Another is to
make the object or action of object so artistic or colorful or interesting that the other viewpoint
cannot look away. Another method is the command by force for attention. Another method is to
inhibit the attention so as to invite it solely to one’s objects.
One can plot this as a cycle of demand for attention with curiosity below 40.0, desire
below that, enforcement down to as low as 1.5 on the scale, and inhibition at 1.1 on down.
The lowest methods of this scale are quite observable amongst men, and the primary operation,
very low on the scale, is inhibition of attention elsewhere. By cutting the communication lines
of another viewpoint, an effect is created on the other viewpoint by which that viewpoint fixes
with whatever emotion (since any attention is better than no attention) upon the products or
objects of that one who cut the communication line. There are many methods of cutting
communication lines. A common one could be summarized as ‘It’s too horrible over that way
for you to look’. Viewpoints are thus given the understanding that they are surrounded by
horrible things which they have never perceived and which, indeed, have never existed but
which are said to be there so that they will be forced to give attention.
Hidden influences are the commonest methods of enforcing attention. Of course, any
analytical mind is itself a hidden influence since it cannot as itself be perceived. Only its energy
and objects can be perceived. Thus comes about the worship of the hidden influence, the fear
of the hidden influence, the neurosis about hidden influences.
The goal of seeking attention is to receive the particle admiration. One creates effects
simply in order to create effects, but he is given the bonus of admiration when he creates
sufficient effect or, what is most important, when he demands, commands and is able to effect
admiration by duress.
It might be said that there was no eating until one was so furious about not being
admired that one slew as a punishment. The tiger, walking through the woods with his
beautiful stripes, it could be humorously offered, would never have eaten a thing and would
not be eating today if some monkey had not chattered insults at him instead of admiring him.
The tiger compelled the admiration of the monkey by pinning him down and eating him up. It
can be observed that the eating of living flesh or live cells delivers a kind of admiration to the
taste, and it can be observed that under torture, duress of all kinds, the tortured one will
suddenly, if degradedly, admire his torturer.
Energy pictures which we call ‘mock-ups’ are created things which themselves contain
admiration. It could be said that these are prior to bodies. The acquisition of admiration by
pain, by eating, or by devouring something that belongs to somebody else was later succeeded
by a better communications system which would prevent eating on such a rigorous scale. This
thing was sex, which is an interchange of condensed admiration particles which forwards new
bodies into being. So far as the body of homo sapiens is concerned, its desire not to be eaten
has been answered evidently by sex, and sex performs the function of continued survival of
form. Thus, so long as one has the symbol of sex to offer, one feels relatively secure and
when he does not have that symbol to offer, one feels insecure.
But of this evolution of admiration and of evolution itself, we have no high degree of
certainty as we first begin to observe, and it is offered here as an explanation of why it is a
thing we do not particularly need and a thing of which we will or will not gain a future certainty
as we go up the scale of awareness. Many things are non-existent low on the scale. Many
things are uncertain on the scale at low levels, which become high level certainties up on the
91.scale but this certainty only depends on the positiveness of observation or the positiveness of
observation which says the thing does not exist. It is not the purpose of Scientology to present
an uncertainty and then demand that it be accepted, for here is the gradient scale of a process by
which one can become more certain. If there be immortality or even the lack of necessity on the
part of the analytical mind to be a specific object, then one will find it out in due course as he is
processed. If they do not exist, again one will find it out. This would be a matter of progressive
observation. Where a thing exists in the form of an uncertainty it has a tendency to plague the
reactive mind, for the reactive mind itself deals only with uncertainties and its convictions are
based entirely on blows and pain.
A very basic uncertainty comes about on the subject of applause. High on the scale one
performs for an effect and knows that it is an effect, whether or not there is any attention or
admiration, which is to say applause. A little lower on the scale, one desires a nod or the actual
substance of admiration. If it does not come, he is not concerned. But even lower on the scale
the individual actively invites and requests applause. Lower than that, he becomes angry in the
absence of applause. Lower than that, he exhibits fear, grief, and apathy in the lack of
applause. Apathy is the realization that there will never be any applause for any effect.
That which is not admired tends to persist, for the reactive mind does not destroy. One
can become fixed upon producing a certain effect simply by insisting that it be admired. The
longer it is not admired, the longer one is likely to persist in demanding that it be admired,
which is to say exhibiting it, until at length it breaks down scale to a lower level and he realizes
it will not be admired, at which time he becomes the effect of it. Here one has become the effect
of one’s own cause. Here is the psychosomatic illness which began as a pretended infirmity in
order to create an effect. Perhaps it was once applauded but not sufficiently, and after a while
was not applauded at all, and one was forced to applaud it himself and believe it himself and so
it came into existence and was for him a certainty. This, too, is the course of responsibility
which degenerates into irresponsibility. At the top of the scale one knows that he is causing the
Lower on the scale he says he is not causing the effect (even though he is causing the
effect, only he knows he causes it). Even lower on the scale he does not take the middle step he
causes an effect and instantly believes that something else caused the effect rather than himself
and that he is the effect of the effect.
One can see cause and effect working in terms of viewpoints. If one has not been
applauded for many things, one will begin to take the position of the audience. One does the
trick, creates the thing, and then goes out front, sits down over the whole theater and applauds
it, for one can be a knowing viewpoint from many places. This is often the case with a writer
who is seldom confronted by his readers. Indeed, most editors are so low toned that they cut
off all the admiring letters of a writer and leave him to wonder. As other things influence the
writer, he goes down scale to a point where he believes the things he writes are not admired,
and so he has to go out and sit in the audience. This is the first step to becoming the effect of
his own cause. After a while he thinks he is the audience. When he does this, he is no longer
the writer. Thus with the painter, thus with anyone.
The little child is quite bent on causing effects and getting things admired. He is
continually being evaluated in terms of what is to be admired.
Evaluation is the reactive mind’s conception of viewpoint. The reactive mind does not
perceive, it evaluates. To the analytical mind it may sometimes appear that the reactive mind has
a viewpoint. The reactive mind does not have a viewpoint, it has an evaluation of viewpoint.
Thus the viewpoint of the analytical mind is an actual point from which one perceives.
Perception is done by sight, sound, smell, tactile, etc. The reactive mind’s ‘viewpoint’ is an
opinion based on another opinion and upon a very small amount of observation, and that
observation would be formed out of uncertainties. Thus the confusion of the word viewpoint
itself. It can be a point from which one can be aware, which is its analytical definition, and it
can be somebody’s ideas on a certain subject which is the reactive definition.
92.Because the analytical mind and reactive mind in men can become confused, one with
the other, one is most prone to assume the actual perception point of that person who has most
evaluated for him. Father and mother, for instance, have evaluated about art, habits, goodness,
behavior, badness, how one should dress, what manners are, to such a degree that the child
has no choice, it seems to him, but to assume their ‘points to look from’, and so we will find
the child observing things as his father or mother would observe them and even wearing his
father’s glasses or his mother’s glasses as he grows older. He has confused evaluation with
actual perception. Where he has been told that he is bad looking, ugly, ridiculous, unmannerly,
crude and so forth by somebody else continually, his reactive mind (which, like a prostitute,
cares nothing for its master and serves anyone) eventually causes him to lose his viewpoint of
himself and he sees himself not by observation but by evaluation as something undesirable. Of
course, he would rather be something than nothing. He has, indeed, a horror of being nothing.
So it is better to be something ugly about which he is guessing than to be nothing at all, and so
he persists and continues as he is. Furthermore, because he has been talked to so much about
talking, about looking, about perceiving in general, he has gotten the idea that his
communications system is unalterable. His whole business of living actually is a
communications system with the motivation of causing effects. Thus the lower he is on the tone
scale the more he persists without change except downward.
The characteristic actions of the energy produced by the analytical mind are summarized
above in terms of the top and bottom of the scale. However, the most important of these seem
to be reaching and withdrawing. In the MEST universe, we have start, stop, and change as the
characteristics of motion. The analytical mind, however, with its dimension points, is more
concerned with reaching and withdrawing. This is the way it perceives. It can control by
creating or using energy such as that in the physical universe, and it uses this energy to start,
stop, and change other energy. But in itself, its handling of dimension points direction consists
of reaching and withdrawing. Compulsive reaching, compulsive withdrawing, bring about
many odd and interesting manifestations.
The sensation of pain is actually a sensation of loss. It is a loss of beingness, loss of
position and awareness. Therefore, when one loses anything, he has a tendency to perceive
less, for there is less to perceive. Something has withdrawn from him without his consent.
This would be the definition of loss. This brings about eventually a condition of darkness. This
could also be called an ARC break. If he has lost something, the guilty party is probably in the
other two universes. It is either the physical universe or another’s universe which has caused
the loss. Thus he has less communication since he is unwilling to communicate, which is to
say, put out things in the direction of something which is going to take them and carry them
away without his further consent. This brings about a reduction of the desire to be aware which
is the reduction of affinity, reduction of agreement (reality) and the reduction of communication
in general. In a moment of severe disappointment in one’s fellow man, the universe around him
actually grows dark. Simply as an experiment, one can say to himself that he has the only
viewpoint there is, that all other viewpoints are simply mocked up by him, he will get an almost
immediate diminution of lightness around him. This is the same mechanism as the mechanism
of loss. The result of too much loss is darkness.
Another mechanism of the darkness and unawareness settling over a person is brought
about by the loss of a viewpoint which has greatly evaluated for one. One has had a mother or a
father who over evaluated about everything, and then this parent or guardian or ally in life,
such as a teacher, died or inexplicably disappeared. One was depending for actual looking,
seeing, hearing, upon the continued existence of this individual. Suddenly that individual goes
and all becomes dark. After that one is not able to perceive one’s own universe, for one was
most of the time actually perceiving the lost person’s universe, and now that universe is no
longer there, which gives one the idea that he has no universe to perceive. This even dims his
perception of the physical universe, of course, because of the interdependence of the triangle of
the three universes.
When one has had an insufficient amount of admiration from sexual partners, the
physical body which depends mainly upon sex for its sensation and continuance to almost as
93.great a degree as upon eating, will actually begin to change viewpoint to the other sex. Thus we
find some older men becoming as women, some older women becoming as men.
Thus we get the failure of the androgen and estrogen balances and the resultant decay of
the body. Here in the matter of sex, one finds reaching and withdrawing rising to considerable
magnitude. The reactive mind operating the body conceives itself to be withdrawing and does
not know from what it is withdrawing, for it perceives itself to be under the compulsion of
reaching and does not know for what it is reaching.
In terms of processing, it is withdrawing from or reaching towards sexual partners.
When it withdraws a great deal, or when it has been withdrawn from a great deal, the reactive
mind conceives the body to be covered with blackness. This resolves in terms of sex and
eating. It should be fully understood, however, that this is the resolution of the problem of the
body and this resolution is employed only when the analytical mind cannot be brought itself
into an immediate height of awareness, using SOP 8.
When one addresses the body itself, and only the body, one addresses the subject of
sex and the subject of eating in terms of reaching and withdrawing. The particular processes
used on this are called matched terminalling or double terminalling. This is done in the
following fashion. Even when the individual cannot create forms of his own, he can at least
create two ideas in front of him. He can put a form with an idea or an idea itself facing another
idea out in front of him, both of them exactly alike, ‘withdrawing from sex’, ‘reaching towards
He will very often find other terminals he did not create suddenly appearing. When he
has run withdrawing, those things he puts up will be black and the object from which it is
withdrawing will be white. He should get the idea that the whitish object is reaching and the
blackish object is withdrawing.
He should then run this identical terminal as though it is being put up by somebody else
not himself, again with withdrawing for blackness, reaching for greyness. And then he should
run it as though somebody is putting it up for somebody else other than himself.
These three causations of putting up this identical idea facing itself are himself, another
for him, and others for others. This is called Matched Terminalling. Double Terminalling
simply puts up two pairs of matched terminals. The pairs may each be of two different things
but each pair contains one thing the same as the other pair in other words, husband and wife is
one pair and husband and wife is the other pair. These, parallel, give one the two-terminal
effect necessary for a discharge. One will find that these terminals discharge one against the
However, this is a physical body technique and it is limited in use. If one becomes very
ill in doing it, he should turn to what is called later on an unlimited technique or he should do
the next to last list in the book Self Analysis in Scientology and do it over and over, or he
should simply go straight through Short Eight.
It has many remedies. This Matched Terminalling for oneself, others for oneself, and
others for others on the subject of reaching and withdrawing on sex, can of course be
considerably expanded as a technique. It can have in it compulsion to reach, compulsion to
withdraw, compulsion to reach while somebody else is withdrawing compulsion not to reach,
and it can be addressed in terms of all those complexes and things which Sigmund Freud
observed empirically while investigating in his practice.
Sigmund Freud observed, even as you may have observed, that a person’s concern and
trouble with his body commonly began at the age of puberty, and that a curve of his ups and
downs did sudden changes at those points where he was defeated sexually, where his sexual
impotence ceased and where it increased. Dr Freud unfortunately developed no fast or deeply
workable techniques to resolve problems posed by these observations, mainly because the
94.selection of sex as the prime motivator was not the selection of the basic mechanics of
However, the brilliance of Freud’s theories and his extrapolations from a limited
amount of data, and his courage in standing before a whole world and declaring that an
unpopular subject was the root of all evil, has no parallel in history. The complexes he
mentioned, each and every one, are discoverable in the mind by direct observation or
electropsychometry and are resolvable in the body by the technique of ‘Matched Terminals in
Brackets’ which is the proper name for the above.
Where the level of the case is Step IV or Step V or below in SOP 8, it is necessary to
free the analytical mind of the grip of the body. The analytical mind cannot withdraw. The body
is most swiftly reduced to compliance by running the second dynamic. This is very far from the
end of all of processing, but it is the fastest method I have developed for remedying occlusion
or accomplishing exteriorization in low step cases. In sex and eating, the body desires to be an
effect most strongly and in these things one does find the strongest desire on the part of the
body in terms of immediate accessiblity. The analytical mind, on the other hand, can create its
own sensation, but it has become dependent upon the body. Even so, it is that part of the
beingness which desires to give sensation rather than receive it. Thus, one has the conflict of
desire to give sensation crossed with the desire to receive sensation on the part of the reactive
The body’s desire to receive sensation is so strong that an extremely powerful and
persistent uncertainty (‘maybe’) develops, and the primary conflict of the analytical mind and
the body’s reactive mind comes about. I cannot help but give forth my own admiration to a man
who, working without prior art, without electropsychometry, without nuclear physics, without
any broad observation of primitive tribes or ethnology in general, separated from his
conclusion by every convention of his age, yet hit upon and set forth with the weight of logic
alone, the center of disturbance in the human body.
He did not live to see his theory completely validated. He was deserted by his students,
who began to write fantastic theories, completely unworkable and far from the point, which yet
were better accepted.
In discouragement, at the end of his career, he wrote a paper called Psychoanalysis,
Terminable and Interminable. Freud, with no method of direct observation, spoke of pre-natals,
birth trauma, and verbally, if not in writing, of past existences and of the continuing
immortality of the individual. No praise can be great enough to give such a man, and the credit
I give him for my own inspiration and work is entirely without reservation or bounds. My only
regret is that I do not know where he is today to show him his 1894 libido theory completely
vindicated and a Freudian psychoanalysis delivered beyond his expectations in five hours of
The analytical mind can be processed directly, and it improves simply by changing its
mind about things. But so long as it believes itself to be closely dependent upon the reactive
mind and the body, it cannot change its opinions. These opinions, however, are not simple
shifts of mind. They are changes of experience.
The analytical mind must discover that it can perceive, that it can perceive accurately in
three universes, that it does not need to be dependent upon the body and that it can handle any
reactive mind. This is done by increasing its powers of perception, increasing the number of
viewpoints it can assume, and increasing its ability to locate spaces, actions and objects in time
and space, and by increasing its ability above that to create space, energy and objects. This is
done by drills and by the procedure of the first three steps of SOP 8.
It should not for one moment be thought that one is trying to perform by the gradient
scale of increasing certainties in Scientology all the tricks and exhibitions of which the ancients
speak. We are not even vaguely interested in moving physical universe objects, throwing about, or in creating solids which can be seen by others. We are only interested in the
rehabilitation of the analytical mind to a point where it can handle any reactive mind, whatever
its proximity to that reactive mind. We are not interested, in other words, in the objective reality
from another viewpoint of the capabilities of the analytical mind in performing various types of
Whether it can do these things or not do these things falls into the realm of Para-Scientology,
for it is completely beyond the ability to be certain where the analytical mind is not
processed well up and where the observer is very low on the tone scale. We are not trying to
achieve the certainty of mysticism, necromancy, or, to be blunt, the Indian rope-trick. We are
trying to make sane, well beings.
The analytical mind, when it is in close proximity to the body, is unwittingly
continually restimulating a reactive mind which, some say, evolved through very difficult and
savage stages. just as Freud said, the suppression in the mind is the suppression of things so
bestial, so savage that the preclear undergoing professional processing is extremely shocked.
Almost anything, and almost any impulse, including a thirst for pain and a desire to
create any kind of effect, no matter how bad, will manifest itself while processing the reactive
mind. Cannibalism, purely for sensation, so as to get the last remnants of admiration of the
tortured and dying being, becomes a subjective certainty to the preclear who undergoes
processing and has to have his reactive mind addressed before he can be himself, which is, of
course, his analytical mind. The more suppression his reactive mind gets, the more it
restimulates its beastliness.
The analytical mind is basically good. It has suffered from this proximity to the reactive
mind. It is no wonder that Plato wrote as he did in an essay about the conduct and behavior of
man. It is no wonder that states are completely convinced that man is a beast and must be held
in check at pistol point. The wonder is that in a civilized world, so few crimes are committed.
Our desire is to reach the basic goodness of the individual and bring him into a level of activity
where he does not have to do terrible and gruesome things in order to produce an effect.
There are various levels as one goes up scale where these manifestations seem to be the
all and everything of existence. One becomes completely downhearted at the thought that one
goes upscale simply to get to a point where he can kill and maim and hurt with impunity. One’s
feelings of honor, ethics, all his finer beingness, is revolted at the idea that this is, in actuality,
life. He should say instead that this is life in a stupid conflict of uncertainties. The goal is not to
get above such things and ignore them. The goal is to achieve the basic decency which is
inherent in all of us.
Although I have given you here ‘Matched Terminal Brackets’ on the subject of reach
and withdraw, with particular attention to sex, you must understand that this is a professional
auditor’s technique. The first three steps of SOP 8. when they can be done, can be done by
alert, interested people. From Step IV down, a professional auditor is not simply desirable, he
is completely necessary.
This technique which I have given you here turns on, when one runs its compulsive
aspects, particularly when one must reach and can’t reach, the emotion which we see in
sanatoriums which is called insanity. And although the turn-on is brief and temporary and
would wear away in about three days, an inexperienced auditor could become quite frightened.
Simply by carrying on with the technique or by getting back to unlimited techniques or by
taking Self Analysis with its next to last list, these things could be remedied, but these
techniques walk on the rim of hell where they are addressed to cases below the level of IV.
If the test subject or the preclear cannot make space, which is to say Step III of SOP 8,
let a professional auditor have him. The professional auditor, by using ‘Matched Terminal
Brackets’ of reach and withdraw with attention to sex, will be able to exteriorize this analytical
96.mind and turn on its perceptions. This is skilled work, however, and is a little too shockingly
intimate to the seamier side of life for tender hands and tender minds.
Even the operation of wasting which is contained in expanded GITA is capable of
turning on a vast amount of illness and somatic on the part of the preclear. Expanded GITA is
a limited technique, which is to say it can be audited perhaps only for ten minutes, and at the
most for 50 or 60 hours, without finding the preclear on the down grade. One has to turn to an
unlimited technique such as contained in Short Eight if the preclear becomes too ill trying to
waste things.
Just because an unlimited technique is labelled unlimited is no reason why it is a faint
technique. These unlimited techniques are extremely powerful. They’re very simple, but again,
when one of them becomes too strong for the preclear, it is necessary to turn on to something
simpler and easier.
Simply getting the idea in two places, the idea, so to speak, facing the idea ‘There by
nothing’, will turn on a sick sensation in many preclears. This fear of being nothing is very
great. He will be anything rather than nothing.
A safe technique is that technique which always -- I repeat, always: deals in things of
which the preclear is certain. When one deals with uncertainties, one is dealing with circuits.
One can use double terminalling, which is to say, two pairs of matched terminals, of the
preclear being certain of things.
One never runs things or puts the preclear up against things of which one is uncertain or
of which the preclear is uncertain, if one wishes the preclear to come on up the tone scale. As
an example of this, on any object, thing or idea, on any psychosomatic ill or numb portion of
the body, one has only to run ‘There is something there, there is nothing there’.
Have it saying ‘There is something here, there is nothing here’. One can do a complete
bracket on this, having the numb or painful or injured area saying, ‘There is something here,
there is nothing here’, having it then say, ‘There is something there, there is nothing there’,
having the preclear say about the area, ‘There is something there, there is nothing there’, and
then the preclear about himself, ‘There is something here, there is nothing here’. This makes a
complete bracket. This turns on and off interesting somatics.
A professional auditor could get the somatic or numb area to get the feeling it is
reaching while the preclear is withdrawing, the preclear reaching while it is withdrawing, and
bring about a change in any somatic.
As one is dealing with communications systems, one must realize that communication
depends upon certainty of despatch and receipt, and certainty of what it is that is being
despatched and received. Thus one does not deal in uncertainties. There is something, there is
nothing, are of course, observable certainties because one is top-scale, the other is bottom-scale.
One does not say what the something is and, of course, nothingness needs no
In the case of the person who has been and is trying to become again, one should run
out by concepts the former successes, the triumphs of that person and the times when he was
absolutely certain he had failed. One does this with double terminals or ‘Matched Terminal
Brackets’. This is a professional technique.
It was mentioned to me by Meredith Starr, one of the great mystics from Cyprus, that
Jung had once had a great experience and had sought ever since to recover it. He gave this as
another man’s opinion of Jung. This gives you some clue as to what happens to someone who
has a great triumph. He ever afterwards is not seeking to duplicate the triumph, he is seeking
the triumph itself. This puts him back on the time-track. This is particularly applicable to old
97.people. One hangs, then, on to certainties. The certainties are important. The uncertainties are
important only in their production of psychosis.
It is possible to take a sick animal and rehabilitate his idea that he is dangerous by
dodging every time he strikes out, no matter how faintly, at one. It is possible to rehabilitate an
individual who is very low on the tone-scale merely by coaxing him to reach out and touch the
material universe and, touching it, to be certain that it is there, and having touched it, to
withdraw the touch and to be certain that he could withdraw.
Certainty is a wonderful thing. The road toward realizing what certainty is has led these
investigations through many uncertainties. One had to find out what was, before one could find
out what could be.
That work is done. It is possible to take large groups and, using Short Eight, to bring
them, each and every one, into higher levels of certainty. And bringing them into higher levels
of certainty brings them into higher levels of communication, communication not only with
their own bodies but with others and with the material universe. And as one raises that level of
awareness, one raises also the ability to be, to do, to live.
Today this world suffers from an increasing incidence of neurosis brought about by a
dependency upon mechanical things which do not think, which do not feel but which can give
pain to those that live. It suffers with an overdose of agreement that there is only one universe.
So long as it believes that there is only one universe, that there is only one universe to study, to
be studied, only one universe to agree with, it will continue to seek the lowest end of the scale,
which is to say, that point where all universes become one universe. Where the triangle
vanishes to a single point it vanishes completely, and where one studies but one corner of the
triangle and ignores the other two corners of the triangle, and agrees only with one corner of
the triangle such as the physical universe, one will tend toward that point where that corner of
the triangle is coincident with the other two corners, and this is death.
The curse of this world is not actually its atom bomb, though that is bad enough. The
curse of this world is the irresponsibility of those who, seeking to study but one universe, the
physical universe, try to depress all beings down to the low order of mechanically motivated,
undreaming, unaesthetic things.
Science as a word has been disgraced, for the word science means truth and truth
means light. A continual fixation and dependence upon only one universe while ignoring the
other two universes leads to darkness, to despair, to nothingness. There is nothing wrong with
the physical universe one should not cease to observe the physical universe, but one certainly
should not concentrate upon it so that he can agree with it and its laws only. He has laws of his
own. It is better, far better, for the individual to concentrate upon his own universe than to
concentrate upon the MEST universe, but this in itself is not the final answer. A balance is
achieved in the three universes and certainty upon those universes.
All control is effected by introducing uncertainties and hidden influences. ‘Look how
bad it is over there, so you’ll have to look back at me.’ This slavery is effected solely by getting
people to fix on one thing. That one thing in this case is the physical universe.
Science, so called, today produces machines to blow your nose, produces machines to
think for you, produces every possible argument as to why you should consider your body
frail and unexpendable. Science, under the domination of capital, creates scarcity. It creates a
scarcity of universes in fixing one upon one universe only. Those things which are scarce are
those things which the individual has lost his faith in creating, in having. An individual who
cannot create has to hold on to what he has.
This leads him into holding on to what he has had. Where he has had a certainty in the
past that something existed, he begins to grip it closer and closer to him his space lessens, his
beingness lessens, he becomes less active. The reactive mind that cannot create children, has
98.lost its hope of creation. It then can influence the analytical mind into believing that it can no
longer create. The analytical mind creating artistically in the MEST universe and not in its own
universe at all, and not in other people’s universes that it can recognize, goes down scale until it
meets on its own level the reactive mind. And here at this level we find the enslaver, the person
who makes things scarce, the fellow who uses his ethics, so called, to enforce his crude
judgments and to make things out of beings that could be men.
Here, where the reactive mind and the analytical mind have come into a parity, we have
the only effect that can be produced -- the effect of pain. Where we have an active desire for
pain masking in a thousand guises, where every good impulse high on the scale is turned into a
mockery, here we have crime, here we have war. These things are not awareness. These things
merely act on a stimulus-response mechanism. Up scale is the high, bright breadth of being,
breadth of understanding, breadth of awareness. To get there all one must do is to become
aware of the existence of the three universes by direct observation.
Professional auditing in any place on the planet ... 206965424/ Auditor class X, skype: timecops

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