Golden era productions

HELP—HOW TO GET STARTED

because you have to do, in this particular case, exactly what the mind is doing, which is worrying about a physical universe problem. The rule of thumb is you parallel, as an auditor, what the mind is doing and it will unravel. You make the mind do what the mind is doing, then it goes off automatic.

Well, in this particular case, you make a thetan do what the thetan is doing. And this is a very rough rule of thumb; this isn't a rule to Clear. By the way, oddly enough, doesn't wind up with Clear. But you nevertheless can undo small, finite problems, such as present time problems, such as he's got an earache that keeps him out of session. Something like this. You see? You can even handle a few minor body problems, providing they are acute, by running some sort of an assist on him. That helps him get into session, too.

So this predates, you might say, in a session—establishment of present time problem—anything else you would do, factually, because this is the fourth universe. So it's a wise thing to get rid of all this one universe at a time and then kick the thetan out, too. Get the idea? If you get rid of this, one universe at a time, you're all set.

Supposing the physical universe is giving him a present time problem. He is—just before he came into the session, why, he ran into a Cadillac, and there's a bunch of crumpled fenders out there. Of course, he's had it all towed away, but there's going to be bills, and he didn't have any public liability and property damage insurance. He knows anybody who had a Cadillac will collect! Here's a problem, see? Well, this just faces him up to the physical universe on an immediacy. All right.

Well, he could clean that up, actually, so he wasn't worried about it at all. And, oddly enough, he probably wouldn't get sued afterwards.

Now, supposing he had—all of a sudden, as you tried to get a little further into the session you found out he had a somatic. You know, a momentary somatic. Do you know you could actually handle the somatic as itself and get that universe peeled off? You don't have to handle a somatic via the mind, you can handle a somatic very directly—such a matter as a Touch Assist or a lot of other patch-up processes we had. Have him make the somatic say "Hello" and he says, "Okay" to it; say "Hello" to the somatic and have it say "Okay" to him—the old communication formula run on a somatic. Wrecks havingness if run too long, but awfully effective right where it is.

Matter of fact, I know two or three preclears whose greatest reality on Scientology is because the communication formula directly applied to a somatic, works. They felt a toothache go off, you know, and they felt a stomachache go off, boom! Quite amazing, and really startled them.

Well, you can get this body universe out of the road here, you see? All right. Now, how about the mind?

Well, I assure you that the mind is a field, whether he sees it or not, and it's between him and observation of the physical universe, and it's an interposition. Furthermore, it is a copy and a record of an awful consecutive line of physical universe activities, only he is mocking them up, and there they are. And this isn't very good havingness. And he thinks he has to have a mind in order to remember all of this stuff. He's got more rationale than you can shake a stick at with regard to this thing called mind. But the funny thing is he can do without it.

And the worst part of the mind is what we used to call the "reactive bank" or the "reactive mind" in Dianetics. And it's totally field. It's just a mass of ridges filled full of facsimiles, and he's keeping it all mocked up very

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neatly and very nicely. And every time something in the physical universe says, "Yip," why, the ridges answer up to this "yip"—the ridges say, "Yip," too. He says, "Yip," the ridges say, "Nyaah, shut up!" Although he's mocking up the mind, it's out of his control. It's a sort of a "bid to be controlled" sort of a mechanism, this mind is. He uses it to stay in agreement with, at first, and then after a while, why, bango! It gets tougher than he thought it would.

It actually is not just him making it all rough. He has a good reason why he's in the shape he's in anywhere along the line, and that reason is not necessarily of his own invention. But he can take it over because he's doing any perpetuation of the difficulty, without knowing he's perpetuating it. So he can take over the difficulty, but it's a case of taking over the difficulty.

Well, one of the basic phenomena, the easiest thing to "see" about a mind for a lot of people, is the field. Well, this is a reactive mind in full restimulation. That's all it is. His effort to not-know it. The color of not-know is black or invisible, sometimes gray. But his effort to not-know it has made him press against it and get into various attitudes with regard to it—and he's got a reactive bank in full restimulation.

Now, oddly enough you could take almost anybody and put him in a like state. All you'd have to do is say to him, "Do you remember when you were a little child? You remember any time when you were a little child?"

And the fellow will say, "Yeah, I do."

"Do you remember your father and your mother? Were they ever mean to you?"

"Yeah. Well yeah, I remember my father and mother being mean."

"Did they ever put you to sleep in a dark room?"

And he says, "Yes, as a matter of fact, I have."

You say, "Have you got a field?"

He'll say, "My god, yes!" Just as easy as that. You can give anybody a field.

Now, a person doesn't have to get out of one in order to be audited— that's number one. It's not absolutely necessary. But if he still has one while he is in session, which is that plain and is getting in the road of auditing, then the button which is not cleared is CCH 0. It goes clear back to scratch. He's still defending, all by himself, a poor little lone knight standing out in the stygian black with a two-handed sword in each hand—not able to lift either of them, but defending—defending himself as best he can because there is no help anyplace. And he doesn't notice that help is sitting in the auditing chair. So he does not relinquish, one iota, his screens or protective devices.

Now, a careful trace of some cases which I have just reviewed reveals this fact: People who had mock-ups and could do them well, when subjected to a long series of severe Auditor Code breaks, then developed a field. So we could say that, then, a person in a fair state of being able to do it, subjected to a long series of ARC breaks in life, would wind up with a field. We can parallel the auditing phenomenon with life fairly safely. The evidence is enormously in favor of the fact that a field is developed in the absence of help.

And in view of the fact that help is scarcest in space opera—if you've ever been in a spacesuit eighteen thousand light-years on the other side of Arcturus with a cracking helmet, you'll know what I mean—there isn't anybody else around, and they wouldn't be able to do a thing for you if they were. Not unless they had pressure chambers and all sorts of things to get you out of it. There's nobody lonelier than somebody in space opera.

HELP—HOW TO GET STARTED

I suppose that's why this particular society, at this time, having lots of green fields, green trees, worrying about overpopulation while practically the totality of the eastern United States is utterly uninhabited . . . This is the vastest wilderness between Maine and Florida you ever cared to walk through. Actually, it's no surprise to me that the Indians suddenly came back, down in South Carolina the other day. I think they've been back there for years hunting trout and deer and having a good time. And I think they're all ready to be offered another string of beads for South Carolina. You know, they did come back and attack the Klu Klux Klan. I think they've—I think they've—just the way some extinct bird sometimes reappears in great numbers, I don't think anybody noticed. There's too much space down there.

I know I, myself, have driven for days without getting anywhere in all sorts of states—particularly Texas. Nothing anywhere, you know?

And why this particular society wants to go into space is quite a mystery to me. Because, I suppose, they must be drawn there by the idea that there's more trouble to be found there than there is here. Or because they have begun to dramatize no-help. Well, I'll tell you, there's—you got a station on some base, on a moon or something like that, boy, something goes wrong there's just no help ever arrives. That's it.

But we look at the conduct of the—ha!—US government. By the way, we're going to organize a society one of these days, out of OTs, a society for the rehabilitation of a constitutional government. And the government is there to help people, but there are no people. It's there to help people. Well, they've never had to confront a person. See?

What do they do to a person? Oh, execute him, shoot him from guns, court-martial him, make him waste his time, exile him in Panama if he calls to anybody's attention the fact that we don't have any moons upstairs. You know? I mean, their action against a person is quite remarkably savage. But they're evidently for "the people," this mass—the psychiatric-communist mass idea. The masses. The people. You never have to face anybody. That's a total no-confront. All right.

They certainly must be dramatizing no-help, because the first thing you would say a government was for would be to help individuals or to cooperate with individuals or to make it possible for individuals to cooperate with one another.

I think there's a better way to deal with our incompetent people than to have a government to put them into. I think people who are indigent and can't earn a living—like senators and things like that—I think they ought to have a home. I don't think there's any particular reason why they should send them up on Capitol Hill.

These are not bitter remarks. They are based on the fact that I know them as a class, and almost all of them have fields armor-plate thick. These men are supposed to help somebody? Well, their dramatization is not to do so.

Well, this is not condemning somebody who has a field, but it says where this field comes from. It evidently develops to the degree that a person stands alone. And as a person falls on down the dynamics from eight to one, he becomes more and more convinced that he is standing alone and that there isn't anybody else. But the first symptom that he notices is not that there is not anybody else but there is no help "over there."

Now, when the Christian Church capitalized and crystallized this idea of the eighth dynamic and they made a direct promise, and they said, " If you're

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a good boy, you mind your p's and q's, kick in your tithe, keep your nose clean, God will help you." Well, I don't know that they had any authority!

Little kids find this out very early. They find out God is not particularly interested in them, if God is the person who is being talked about by some of these more barbaric churches, like the cult of Baal, Molech. The only difference between some of these personifications and others is some are made out of mud, some out of brass and some are not made at all. I'm talking not cynically now, but very seriously. Anybody who cannot even see the second dynamic or the third, who is being an authority on the eighth is being quite remarkable, I assure you, quite remarkable.

Nevertheless, without any authority I've ever seen around, they promised a lot of help from the eighth, and it never arrived. And every little kid learns that when he prayed for a bicycle, it never arrived. And once in a blue moon, why, some little kid is in trouble and he prays God that he won't get his . . . family won't get messed up or something of the sort, and his family goes right on getting messed up. In other words, it's a no-help situation.

What they're dramatizing, actually, is space opera. They're told that God is space, for some reason or other. Most people have that idea. And there's no help in space. And you say, "God is going to help you," and "God is space," you'll eventually, just on the track, key in engrams where a guy couldn't be helped in space. You see that? So we get the collapse of the eighth dynamic as far as the individual is concerned.

Then the seventh dynamic: At first he thinks of fairies, and thetans are going to help him out. And as a matter of fact, thetans in some areas have been very helpful, one way or the other, without being bodies. But after a while, somebody jumps up and finds out he can pass a collection plate and get a couple of quick nickels on the drum—just as crude as that—and by saying all thetans are bad, and spirits and demons are all very, very bad, and you're being haunted. And there are actually really ghosts, and they're there to get you and scare you and kill you, and you must, therefore, do everything you can to defend against these horrible things called thetans.

And the Roman Catholic Church, by the way, owes its progress in Europe to this exact sales talk, not because of anything else. They promised to safeguard people against these horrible things called demons and spirits. An interesting thing. You can look this up and you'll find it to be true. Nearly all of the Middle Ages' textbooks on the subjects are protecting people from demons, protecting them from spirits. In other words, there goes the seventh. The seventh finally becomes evil.

Well, it's interesting that every old—the god of every old religion becomes the devil of the new. For instance, the devil as we know it (simply means "little god") was the god of the witchcraft in Europe—the European order of witchcraft. And we know, now, witches. But witches in those days were men, oddly enough. It's really gotten turned around eight ways from the middle. And this fellow Lucifer was actually the god of the witchcraft. And he became the devil of the new religion, don't you see? In other words, the old god becomes evil, right?

So let's look on the seventh dynamic, now, and we see that the thetan then can become a demon. You see that? Seventh.

And the sixth can become an evil place—a trap. Do you get how this can cave in?

Well, the exact pattern of its cave-in is, it's no longer any help. A dependency for help is extended to this dynamic, whether the eighth,

HELP—HOW TO GET STARTED

seventh, sixth or any of the rest of them—a person counts on it for help and then it fails him. Or he tries to help it and it fails him again, or he fails it.

You'd be surprised. Some thetans are caved-in simply because they robbed a church, and they can't account for the fact of just merely robbing a church in—two lives ago; caved them in because they weren't religious two lives ago. They're actually caving in from ten or twenty lives ago, see? They were very religious, and then all of a sudden they strike back against the religion. In other words, they fail to help it. Don't you see?

You'll see somebody ready to blow his brains out: He wasn't in the accident, he just failed to prevent it. See? You find most anybody will go back a concatenation of logic to a point of where if he hadn't gotten up and eaten cereal that morning, or something of the sort, why, the accident wouldn't have happened. He'll work it back to that point and he'll figure out that he didn't help, then, and it caves him in. All right.

So the eighth dynamic goes to pieces, becomes evil and highly malevolent on this button of Help. In other words, destroy is the reverse of help, isn't it?

And the dichotomy there is help-destroy, by the way. That's quite an important dichotomy. It is not destroy—create, because create is not a not-isness and it's not an alter-isness, is it? And destroy is a not-isness. So they're not data of comparable magnitude, create and destroy. That's why in The Fundamentals of Thought it says create and then create-create-create and then no create, as the cycle of action. That is the cycle of action. But you can do alter-isnesses along the line and cause other things to happen. And you get this mechanism of destroy.

Well, the opposite of destroy is another alter-isness called help. Destroy is an alter-isness. It's a changingness; it's an effort to change something. And help is an effort to change something. Destroy is an effort to change something. They're actually a very pat dichotomy. You must remember this in clearing people because you get somebody who's trying to chew up his bank and so forth, he must be sour on the other side of the thing. He must have been let down too many times. All right.

As we fold up the dynamics from eight to seven, now spirits are no more help, you see? They're evil. And then you better forget about them. In other words, it goes on irresponsibility and automatic; no longer in control of this thing called spirits. Just a little earlier he was no longer in control of this thing called god.

Now, six. He gets to six. Six helps him. He can have a good game because of the sixth. Then it becomes malevolent and then he becomes irresponsible for it; can take no further responsibility for it. And it disappears—but it's still there.

Then we get him on the fifth. Animals. Animals were fine. As recently as the Crusades, man could still be amazed at a thetan controlling numbers of birds. It was fantastic. I mean, you mean a thetan can't control bodies? But they had a saint, there, that could make the birds sing on every side or shut up or come around or go away and was very good with animals. And this amazed them all, and they built shrines and everything else to it. The boy was obviously very able, but what was he? He was simply an operating thetan on the fifth dynamic. It—amazing.

But we, with the automobile, have fixed it up so that we went off the fifth. Furthermore, we hire cops today instead of police dogs. I know I would

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much rather, if I were worried about protecting a body, have a few mastiffs on the end of a chain than several cops on the end of a nightstick, any day of the week.

The automobile is much, much more effective than the horse, there's no doubt about it at all. If you've ever had anything to do with horses, you realize that was true. Very few in this generation have had very much to do with a horse; you haven't had to live with horses. You've occasionally had to ride horses and you think horses are nice, and you see them gamboling in pastures and gambling in stables. But you haven't—you haven't actually had to live with a horse, not depend on him utterly. This is—be pretty rare in this generation, you see? Maybe some of you have, but it's very rare. Boy, you get up in the morning to go someplace, and the first impediment on your way is a horse!

They talk about the horrible accident rate these days. Actually, percentagewise, there is less casualty connected with automobiles than there were with horses. It's quite interesting. Horses are dangerous in this particular line. Just looking over accident figures from the National Casualty Company, it's quite interesting. Automobiles, they could smash themselves up two and three times as bad, and they still wouldn't get up to a point where man was to when animals were still serving him, toward the end.

Now, I'm very, very sure that a few hundred years ago man didn't have this much trouble with horses, you see? He was still very heavy on the fifth and he did not object to having pigs in the parlor and chickens under the foot and so on. So much so that anybody who was really putting on a big show, and he was a high-class gent—I'm sorry you can't say anything more noble about the nobles of the Middle Ages—he used to sit at the table with dogs under his feet and a falcon on his wrist and eat. And it was very interesting. They used to change the straw every few months, sometimes once a year—cleanly people.

But this fellow would go outside and he would of course talk to something with which he's much more familiar. He was — it belonged to the animal kingdom. He'd talk to a horse, he was used to talking to horses, and he got along much better.

As the centuries went along into the nineteenth century, we started to get a higher casualty rate than you have today with the automobiles.

We have, then, the problem of a folded-up fifth. We could see it fold up. Once upon a time dogs were trained by dog boys. And dog boys used to play with the dogs, and they had a definite series of games that were played with these dogs. Games had names. "Pounce" was one of the games. Dog pounces on the boy, the boy pounces on the dog. You play it today with—as "paws," which is to say, you'll hit a dog's paws. I've seen some of you do this, tap a dog's paws and he gets his paws out of the road. It never occurs to you to play the other side of the game though: Let the dog hit your paws. Scientologist, it would, of course.

But this dog must have been part of the society at one time or another much more so than now. Now he's a pet, nobody works him, the dog is not under control. You see some of these old ladies going down the street with a peke, you know the dog has gotten up to the level of deification and will soon cave in as a malevolent object that we must rid the society of because it is so bad. Get the idea? All right.

Now, we come down to the fourth. And the same ideas are going on about the fourth, right now. The United Nations are drooling about the fourth dynamic. Now, I haven't any idea why they're drooling about the fourth dynamic,