Golden era productions

CONDUCT OF CLEAR

For instance, I was talking to a fellow the other day. He was looking at the US government, and he says, "You know this democracy shouldn't have been set up this way in the first place. Those dirty dogs that set it up that way . . ." and so forth. And he was going on and on. And I noticed that he got angrier and angrier the longer he talked. So I knew he had had a hand in setting up that democracy. He was going downscale as he talked about it. Perfectly all right, you see, for him to talk about it angrily—nobody is arguing with his right to do that. But this other one is a funny trick, and you should be able to recognize it at once: He was talking about it and be got more and more and more angry. Well, then you had to assume that there was a cause there for which he was not taking responsibility. And the longer he talked about it, the longer period he was not taking responsibility for it, the longer he became an unwilling and unknowing effect. You follow this carefully?

Well, that is the descent on the Tone Scale—less and less responsibility for an area, so no area is eventually Clear—see, less and less responsibility for an area or a zone of action. Why can't a person remember a past life? Now, here we'll get into another sphere.

Just let me summate that by saying, well, a Clear usually does not go into a dwindling spiral again. Actually, from about three-quarters on, he doesn't hit these dwindling spirals because of his causation orientation: He doesn't keep looking at scenes and saying, " I'm no part of it, and have no part in it." Don't you see?

Yeah, a person looks over—well, he works in an office—and if he looks at that office every day as having no part in the office, and all the things that happen in that office being outside his zone of responsibility, then these things every day go more and more on automatic, don't they? So he's in a dwindling spiral. And that is the dwindling spiral. It's taking less and less responsibility for what a person is more and more responsible for. And that causes—that's probably the only cause of a dwindling spiral. There are a lot of subsidiary causes, but they all come back to that one.

An individual refuses to take responsibility for his own actions. As soon as he assigns responsibility for his own actions to other persons and things, he then has solidified them, hasn't he, on this ownership basis. Then they become more and more solid and more and more persistent, and of course he really gets more and more hung with it.

A Clear isn't having this trouble, ordinarily. He is more capable of seeing cause and he is more capable of assuming responsibility for actions for which he is responsible.

Now, the odd part of it is he does not have to assume responsibility for his own actions only. He can also misassign responsibility for other people's actions. Very, very interesting. In other words, he can say, "I did it," when somebody else did it, without liability. This is an odd trick. But he cannot say, "They did it," when he did it, without liability. That has liability. You got it? It's quite amazing.

And as a consequence we get somebody more and more willing to extend himself and more and more willing to involve himself in various activities. He finds this out. Instead of swearing at rockets, he's liable to say something like this — swearing at rockets and the fact they don't work—he could actually say, and know he was lying but he would still say to himself, "I wonder why I am failing all over the place with rockets? I guess I will build them some other way." Totally specious line of logic, don't you see? But it lets him assume

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responsibility for the way rockets are being built, lets him redesign them and so forth. There's no liability to it. But if he was building rockets, if he was engaged in building rockets and they failed, and he said it was the workmen, it was the other designers that did this, and no longer had any responsibility for it himself, all of a sudden he'd be totally plowed-in on the subject of rockets, don't you see?

The reason for this is there's only one crime—there's only one crime— and that is denial of self. Unfortunately, denial of the other guy has had very little to do with it. Deny the other fellow all you please, but don't deny yourself. Denial of self. Don't ever fall into this one.

You black somebody's eye in a melee, and he didn't recognize you, and then you say, "I'm sorry your eye got blacked," or "Who hit you?" You know? "Who hit you?" as though you didn't know. Pretending you don't know. Well, that's denying your own action.

Now, denial of self is sufficiently high an aberration that it works up into the postulate levels before we get into energy. It works out that a thetan is the only one capable of aberrating himself. Nobody else can aberrate a thetan. This is what this all amounts to. So we get a Clear, if he's going to stay that way at all, capable of assigning responsibility for action even when it includes himself. It's almost a dirty crack at man. He can assume responsibility for action even when it includes himself.

So one of the symptoms that you run into, if you want to call it that, is the fact that an individual will properly assume responsibility. He will properly assign cause.

But he's liable to start playing a game of misassigning cause in order to get persistence. And that would be one game I would warn him against. That's how he got there. If you misassigned enough cause, why, then you'd get beautifully lost, and then not even you could as-is anything around you. And it'd all be nice, solid mass. That is the road out on such a thing. All right.

If one is willing to assign cause, he is of course willing to assign cause to self. Now, this will surprise you. An OT who can be at knowing or willing cause over life, matter, energy, space, time, is actually above cause and effect. He's above cause and effect.

A Clear is not above cause and effect, and he will still have enough randomity in worrying about causes and effects to live life.

But OT is well up above that. He, you might say, looks down upon the cause-distance-effect formula. In other words, he is senior to the formula. You would suspect that, very naturally, that this would be the case.

But don't expect, then, too much of a Clear. Because he is still subject to causes and effects. And in that he can use any part of the Tone Scale to cause an effect, then don't assign, if you please, beautiful sadness or beautiful serenity as the emotion of a Clear. Because then you yourself will have started as a group, a group aberration. He is more emotional, not less. But if he is emotional, he knows it. It isn't happening on a total automaticity. He doesn't wake up two days later to find out he's been angry. He isn't just sad and doesn't know why. He can assign or recognize causes, you see? But don't think he can't get sad; he certainly can get sad. And he can get mad. And he can get apathetic. And he can get totally numb. Only trouble is, he doesn't stick there. And that, of course, I imagine would be a great worry to anybody who meant him ill. You mean somebody . . . You can make the guy feel unhappy, but you don't necessarily make him feel unhappy forever. He gets over it in an hour. Get the idea?

CONDUCT OF CLEAR

In view of the fact that he can fix positions and location, he can also fix emotions. And if he can fix emotions, he can also unfix emotions. And he can experience emotions or give forth emotions and that becomes quite important.

Now, as to what a Clear can do in the field of necromancy, you'd better assign the whole cockeyed thing over to OT. And an OT is able to work in the area of an optimum solution. So whoever was worried about witches and demons going around and putting postulates in people's heads and making them do things, and going around causing bad effects on other people, must have had a bill of goods to sell somebody. You realize that a person has to be tremendously, out-of-sight high on Help in order to be an OT, you'll realize at once that you aren't getting capricious destruction from an OT.

Now, the main thing which has slowed up research is a—even, I imagine, seeking a state of bodhi—would be a fear by a great many people that the state would turn out to be something evil. And people would get a little bit nervous at the idea of having some of these people around in the society. Used to be an innocent game that went on in Middle Europe. You used to persuade somebody to—that there was a spirit in the neighborhood which had the powers of good luck and bad luck and used to persuade people to put out saucers of milk and so forth. The neighborhood cats and dogs, of course, would drink up the saucers of milk—so it was "obviously" a spirit who was being fed.

Even here in the United States you will find, in some very isolated farm communities, people putting saucers of milk out on the back porch at night for some kind of a demon or spirit or something of the sort. That's right. It was very, very common even a century ago. It's much less common now.

We haven't yet developed the number of industrial superstitions which we will have in this particular culture if we don't clear somebody. Oh, don't worry, when these superstitions roll up the line ... A superstition is a substitution for nonunderstanding of the basic causes. When you no longer can trace the basic causes of something, you develop superstitions regarding it. And you can have people developing tremendous superstitions about cars. For instance, "This car will not run with a locked trunk." Have to keep his trunk unlocked and so on. Superstition—which is just misassignment of causes.

The more aberrated a people gets, by the way, the more it misassigns causes. Which, by the way, is all by itself a rule of thumb for the tracing and understanding of any culture or civilization of any given period of its history—the accuracy of its assigning causes.

Now, similarly, the accuracy of tracing a case state is the accuracy or inaccuracy of assigning causes. And the more vias they get away from actual cause, the worse off they are. And that is a direct arithmetical coordination there. But because people thought Clears, bodhis, spirits . . . Well, look at the junk that's been thrown out here in the motion pictures over the last fifty years. Whenever they have filmed anything having to do with the spirit, they have filmed a horror picture. Isn't that interesting? Most of these shock-theater pictures have some basic thetan mechanism connected with them one way or the other. For instance, last night there was somebody who was rematerializing his legs under the Svengaliness of a Hindu who was teaching him. Boy, is that for the birds!

I'll clue you: You've only got to run CCH Ob in its totality to recognize that evil and ability do not live together. And people have been persuaded to keep other people chained because if they let them loose, they would do so many

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evil things! We look upon this — it is the great crime of the last ten thousand years. It is the number one crime. Just like the number one aberration is you denying yourself. So we get the number one crime of the last ten thousand years being the idea, the planting of the idea, that an individual, if he was freed, would be dangerous to society; that punishment and oppression were needed to impress a social pattern upon the person.

Now, you can just trace that down. It's an interesting exercise, an interesting mental exercise just to trace down that, that I'm just saying—the various things developed to keep people from being free and the various parts of the theory, and people who have mentioned this, have said it and so on —that you daren't let them free because they were evil.

And you'll find preclears who will shudder at the idea of becoming an auditor, particularly when Clears get rather numerous. "Dzz—what—what would happen? Well, if they let the guy—guy—guy fr—free, the guy's liable to attack them!" See?

We have a poor old devil, we've tried to patch this guy up a half a dozen times, and under earlier techniques he would never sit still. He's over here right now; he came back to town not too long ago. He just never would sit still. And we didn't have CCH 0 the last time he was around. But he thinks now that I have been following him as a thetan and doing evil things to him for the last two years. What conceit! He doesn't realize any more than anybody else has, this fundamental: that if you could follow a person with enormous accuracy and if you could put postulates into them, you would be basically capable of helping them. And you wouldn't be worrying about doing anything else to them.

I'm sure that as this news spreads about clearing, far and wide—and it spreads fast, believe me, I've heard from some remote points—I know of about twenty-five people who are going to shake in their boots. And they won't know why; they'll not even be able to trace that. But they'll be shaking in their boots, believe me. They will be absolutely sure that we're going to be siccing somebody on them.

And I will tell you what the actual impulse was with regard to these twenty-five or so people. They really did slow up the show tremendously with Dianetics. They raised hell. But the action which was going to be taken—it's already been thought of, what action to be taken—was this: trying to get in communication with them so as to bring them in and straighten them out. That was the action taken against these people. And yet, I'm sure that I'm going to hear from some of these people on a via at a high whine of terror.

Now, you're bound to get this sort of reaction. Some auditors would basically flinch at the idea of clearing somebody unless he understood this. You have only to examine help, attitudes toward, and get it up from propitiate through the upper range of Destroy, up into actual Help—move it all the way upstairs—to understand the basic state of mind necessary to maintaining a state of Clear or OT. It is so lacking in vengeance that only vengeance could trip it over.

Now, when an individual gets down and is unable to assign cause anymore—he misassigns all causes—he, of course, then, starts to assign vengeances. And the less he can assign actual cause, the greater ferocity he uses to assign targets of vengeance, until you get an insane state which is totally this: misassignment of cause, total misassignment of vengeance, but positive he knows what's caused his trouble—that bedpost caused all of his trouble.

CONDUCT OF CLEAR

So we'd understand that a fellow practically becomes a saint before he's free, which is the most fascinating thing.

Now, just by being good you can't go free. It's fantastic, see? That was the swindle the church sold. Just by being good you can't go free. But by being able to help far and wide, you can go free. But the ability has to be regained before the freedom is regained.

Someday, sooner or later, somebody will start swinging an ax in the direction of Scientology, I'm sure, on a political front. I look over and find out that some of Buddha's early work and penetration into China resulted in the formation of an organization in 443 a.d. called the White Lotus, formed by a monk and eighteen fellows. It remained the revolutionary force even up to the time of the Boxer Rebellion. It was one of the primary revolutionary forces, and is probably that revolutionary force which is in existence right now and brought the downfall of the Kuomintang and the upsurge of the Communist Party over in ...

You know that Tao in China—Taoism, you know, is a political philosophy? It has nothing to do with Lao-tse. He wouldn't recognize it. Tremendous political philosophy around this thing called Taoism. And sooner or later somebody's going to misread all of that across the boards.

Now, the mere fact that somebody would make a political philosophy which sought to achieve its ends by raw, red, violent revolution out of a piece of work capable of clearing people, tells you that philosophy didn't make the grade. In other words, that philosophy, if it really made Clears and OTs or made an improved state, would necessarily have been a direct approach, not a revolutionary protest. See that?

So you can say that where you get a revolutionary reaction on the part of some Scientologists against something or other, no matter where this is up the track, you will discover that somebody has forgotten TR 0 to 10. They're not auditing anymore. Get the idea? Somebody's going around spinning like a whirling dervish saying, "I'm Clear." And he's not.

Oh, there are, of course, things to protest against. But because you can assign cause you can understand them. And if you can understand anything, you can tear it to pieces. And you don't have to be bloody about it; requires no blood at all.

For this reason an actual revolution could only be an evolution. It would make things better because the individuals in it would primarily have to be so capable of being able to help themselves and others that they wouldn't do anything else. They would find this to be a much better solution, and the optimum solution would be applied.

Now, there's one mistake that is being consistently made, and I'll take responsibility for it because responsibility is resident right there. In 1950 I wrote some things about "group spirit." And it was as though this were the case: that a number of people were together, and after a while you got a group spirit, as though it was a separate thetan. Do you remember this work?

Audience: Mm-hm. Yes.

Well, it might or might not be true—I'm certainly not going to deny the work—but I will tell you an illusion which occurs: that as you make a great many people able as individuals, you apparently have a much better group.

Then you get into worry about leaders, you get into worry about strong men and weak men, when the truth of the matter is, the only worry you should engage upon at all with regard to this is whether or not you have strong individuals. Able individuals—much better statement than strong

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individuals. In other words, if you make enough individuals able you will get, oddly enough, a very competent group.

Therefore, political philosophy in Scientology does not depend upon the formulation of a number of principles, customs or I-am-supposed-to. I may do this sometime, just working out what would be an optimum solution more or less in agreement with the time and area. I might do this. But it would be a mental exercise rather than a series of necessities.

If you were to take a number of individuals and clear them, you would not have a cleared group, you would have a number of cleared individuals. Do you understand that? But these individuals would be adequate to communication and adequate to help one another to a point of where the apparency would be an overwhelmingly strong group. Do you understand that?

Audience: Mm-hm.

Hm? And as each individual himself was able to stand on his own feet, then there wouldn't have to be just one person in that group doing all the standing on the feet for him—for the whole group. It's quite customary for one person to do all the standing up and other people not to, in this society at this time. Do you understand that? But as you had a number of people who were capable of standing up by themselves, you would get them so capable of standing together that they would be quite formidable as a group.

Organization, then, is never the final answer. Patterns of organization can only smooth communication channels. An organization can do nothing. The state of each individual in the organization or an average of the states of individuals in an organization, then, give you something to shoot at.

Now, they can also have a very smart modus operandi. See, they could also have that. But that's like arming a giant with a sharp sword, see? I mean, a giant could be quite effective without any sword. Now you give him a sword, too. And that is what organization adds to the picture. It's just—it's a good tool that able people can use.

You actually have no real worry about political philosophy the moment you really embrace this idea that a group is as strong as the individuals with which it is composed. If you have enough strong individuals you, of course, do not need appointed leaders. Your responsibility factor is very high. They will appoint their own leaders and own agreements. And if you had a group that was totally cleared, you would not, probably, have a leader.

You would, perhaps, if you had an army of them—let's say somebody started to clear the US Army—the first thing which would go by the boards would be rank. There would probably be the rank of officer. See, that would be a single rank—officer. And then there would be some people who were not yet officers, they were still being trained. Get the idea? There probably wouldn't be any troops. You'd probably have officers sitting around saying, "Troops? Troops—they want to give us troops. What do we want troops for?" And somebody would try to figure out some use for troops. And finally, in an effort to absorb some of the surplus food of the government or something of the sort, they would be persuaded to take troops because it'd help the farmer.

You do, in a—if you're running a ship, you need somebody to steer and you need somebody to run engines. And there shouldn't be so few that everybody has to stand double watches. But there gets to be a point when there are so damn many you can't find out what watch to stand. All these things have a reasonable solution.