I am (pseudonym) Thetan Preclear. I stay anonymous because I do not want the honor neither do I want the dishonor. I have better rewards in mind. I am the owner operator of this entire website www.preclear.net. Years ago I came across the works of The Pilot (who went after-life some years ago), and now I make this available through this website.
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PREFACE

“And The Truth Shall Set You Free”
- Jesus of Nazareth

The truth shall not seek you, you must go forth and search for it. And laying hands upon it, you must clean the dirt from the gemstone, separating the wisdom from the falsity which has been encrusted around it. For mortals, when they find the divine, rarely let it soar upwards but instead surround it with their desires for wealth and power and self-righteousness.

For this you need tools.

This book is a tool kit for the seekers after truth.

ADVICE AND WARNINGS

This is a “beta” release. It is based on a great deal of knowledge and experience and is expected to produce good results, but it is probably not perfect.

Read it, understand it, and try it, but don’t worship it.

And write up your experiences for others.

People are different. What is easy for one can be hard for another and vise versa. On the first pass through this book, some things will be too difficult and can be skipped. Other things may not run deeply enough to produce stable results.

The most important thing is to keep moving forward, not expecting too much or being too pedantic about the matter. Count on doing a second pass to run these materials fully.

But once a process does start running, don’t drop it in the middle. You can read a lot of theory and even try things with little liability. But if something really starts happening on a process, you need to finish it or else the half run thing will hold your attention and start dragging you back like a boat anchor. If you accumulate a few of these, you will probably start to bog down and the solution is to go back and finish what you started.

The general rule is that if a process is producing change (in other words, something is happening), you keep running it because there is more that can be achieved with it. Even more important, as you begin digging something out, you are only looking at it partway and that can give you some misleading ideas.

For example, let’s say that there was a time when you were a little child when you were afraid that there was a monster in the closet. And you imagined the monster in gruesome detail and then suppressed the entire thing because it was so horrible.

Then, while running some process, you begin to halfway remember this thing because the mental barrier that you had blocked it off with has begun to dissolve. The first picture that becomes visible would be this gruesome monster that you invented and a feeling of fear. If you stop at that moment, you might leave yourself feeling a bit afraid and with the weird idea that your childhood home was actually inhabited by monsters.

Since it was you who stirred up the old fear, it would fade fairly quickly. You could get yourself feeling better just by looking around the room a bit. But you might have this strange half memory that there had been a monster in your house when you were little.

If you had just run a few more commands of the processes, you would have seen that it was a monster that you had imagined during your childhood and would have had a good laugh about it.

So if something does turn on while running a processes, keep running the process until you get through it. You should feel good when you finish running a process.

You should work through the book in order. The early chapters provide processes which are useful as safety nets when doing the more advanced ones and you are expected to build up skill and understanding as you go along. This doesn’t mean that you have to do every process in a thorough manner, but it does mean that you should have some understanding of the things presented and should have success with at least some of the processes that are presented.

Ideally, you should have access to a professional who can help you along and keep you dusted off with an occasional session to clean up mistakes and difficulties.

Unfortunately, at the time of this writing (1997), the orthodox Church of Scientology (CofS) is at war with the various splinter groups (Knowledgism, Dynamism, Dianasis, Ability Centers, Clearing Centers, Avatar, Ron’s Org, Identics, Trom, and many others) which are collectively known as the freezone.

Most of these groups (including the CofS itself) have many trained people who are capable of doing general cleanup and repair actions (often called “reviews”) which would greatly aid one’s progress in doing this book.

But there is some prejudice against self auditing and various fixed ideas about what processes should be run and in what manner. This is most especially held by the CofS itself which currently believes only in using the “standard tech” that evolved in the late 1960s and which represents only about ten percent of Hubbard’s work and allows for no further research or extensions.

The freezone practices vary as to how much they carried forward from the CofS and what further extensions or revisions they have applied and which prejudices they retain.

So for now, you will have to see who would be willing to help you on this road and who would push you down some other path.

If you yourself are already a profession, I think that you will be able to move through the book quickly and get a great deal of results from it. The book does not limit itself to what Scientology calls “low level” processes. It is a new, more balanced approach that uses mild versions of the most advanced processes right from the start.

Professionals who have already been trained in Scientology techniques should read the appendix first for advice on adjusting standard techniques for use in self clearing.

One problem for the novice is learning the actual skills involved in processing oneself. It is not actually very difficult but there is some degree of judgment and understanding necessary. And as you practice this, you will gain a feel for certain things (such as how long to continue a process) which can only be developed by experience.

To enable you to get started quickly and develop some experience, the early chapters only introduce the minimum amount of technical expertise necessary to run the processes at all.

This means that things which you learn in the later chapters will help you do a better job on the processes given in the first chapters. This is another reason for taking a second pass through the book. Things which did not produce significant results on the first pass may turn out to be much more effective once you have a greater degree of skill and understanding.

Of course people who are already trained can use all the techniques that they are familiar with.

Another difficulty facing the novice is that he cannot handle some specific thing out of sequence even though it might be giving him trouble. A professional would, for example, be able to deal with a specific upset that was troubling the person well before the person was ready to do a general handling on the subject of upsets.

This means that you might have to set aside things that are currently bothering you or pick good moments when you are feeling less troubled. Eventually you should be able to handle anything, but that might be a good way down the road. So you do the best you can.

Again, the advice is to go through the book lightly the first time. This lets you pick up things that are bothering you and take some weight off of them . You could think of this as stripping off a surface layer. After that you can push these things much deeper on a second pass.

If you have had professional Scientology processing, some of the chapters may address materials that you have already been processed on extensively. In those cases, you may wish to review the chapter for background information but should skip the processing unless you feel that more can be done in the area.

However, you should not skip the beginning chapters or jump to the chapter that matches the last Scientology processes that you completed successfully because this book is not in the same sequence as that used in orthodox standard technology.

Because of the need to build up horsepower before attempting to run what are known as “lower level processes” solo, the early chapters introduce some of the easier “upper level processes” first as well as providing basic concepts and techniques which are essential to self clearing. Many of these processes are above any level currently used in orthodox Scientology and derive from the original research line of 1952-4 which was never followed up on completely.

You should not jump around through the book reading random paragraphs in quick succession because it may stir up too many different things at once.

This book is highly compact, presenting the minimum necessary rather than lengthy explanations. Each chapter could be a major study in itself. In other words, there is little repetition and no buffering of the ideas to give one time to get used to them slowly.

You should not be afraid of looking ahead, but do not look at multiple new chapters at one sitting. At least take a break in between.

This warning even applies to professional processors when they first look over the book. Since about a third of the areas handled by the book are also handled in orthodox Scientology processing (”standard tech”), they will want to know what has been added and might start skipping around out of enthusiasm or curiosity.

Someone with professional training could certainly read any chapter or try any process out of sequence. But even they should not stir up too many different things all at once, that is a good way to make yourself sick.

The advice in all cases is to take your time and don’t try to do too much at one sitting.

If you do get in trouble, follow the advice given in the next section.

Of course these warnings don’t apply once you have studied a chapter thoroughly.

IF YOU GET IN TROUBLE

As you develop skill at using self clearing techniques, you will reach a point where it will be obvious to you whenever you are making a mess out of some drill or process. When these things happen, one takes a break and lets things cool down a bit. Then you look back and figure out what went wrong and fix it, usually by simply doing the drill correctly and finishing it.

A beginner, however, is more prone to making mistakes and may not know enough to figure out what went wrong. This may leave you feeling bothered or disturbed or kind of “charged up”.

The most important thing to be aware of is that no matter how badly you messed up, it will cool down and fade out. Even in the most extreme cases, it will all be better within a few days or a week.

When you are working with your own mind, it is you who stir things up, and if you drop it and put your attention on something else, it will go away. It is not the same as the “real” world where somebody else will keep shoving something onto your plate.

So if you do get in trouble, give things a little time to cool down. Look around and notice nice things, think of pleasant times, do something that you enjoy. When you do feel better, go back and reread the chapter, and maybe some earlier chapters as well.

The early chapters concentrate on providing techniques which are useful even if you are having difficulty, and gradually explain the basic skills and procedures which will keep you out of trouble or help you spot what went wrong if you do get into difficulty. If you do find yourself bogged down and at a loss about what to do, go back and work over the first few chapters again.

The most common mistakes are:

1) You didn’t understand the process and did something else. The solution is to study it again and do it right.

2) The process was just too difficult and never really started running in the first place. Just notice that that is what happened and drop it until the next time through the book.

3) You already got a good result out of it and then kept grinding along trying to go further. For this you spot when you really felt good doing the process and notice the point where it was completed.

4) A process started running really well but you got distracted or otherwise abandoned it without finishing it. Sometimes this gives you trouble on the next process, so for this you also check back over the previous few processes that you have run and finish any that were left incomplete.

5) You tried to run a process at a time when you were otherwise distracted, tired, hungry, upset, drugged, or incapable of concentrating for whatever reason. Some processes will work under these circumstances, but others will fail. The solution is to rerun the process at a time when you are feeling better. Or use processes which address the situation directly.

In general, you want to be feeling your best when you learn new things and try to make forward progress on these materials. Many of the techniques are also helpful when you are feeling below par, but in that case you should generally stick to things that you have already learned and done well with.

Some things will be easier for you than others and it is the easiest ones that will work best if you are below your normal levels of ability and concentration. So don’t discount the things that seem too easy or simple. Those are the ones that might work if you are sick or overwhelmed or halfway unconscious.

If you do get too much stirred up by carelessly skipping around through the book, give things a little time to cool down and then go back and do it right, handling one chapter at a time rather than trying to do everything at once.

CHAPTER 1
BEGINNING STEPS

Rather than beginning with a lot of theory, we will start with some practical drills.

The ones given here are very easy, but they should be learned well because they are useful all the way up and they may be lifesavers at times when you are in trouble because they can help you throw off mental fogginess and overwhelm.

These are “processes” which means that they are actions that are to be repeated to a specified result.

There will be more theory on the subject of “processing” later, but one of the basic concepts is that you achieve results much faster by doing an action repetitively rather than by simply straining at something. You pound in a nail by hitting it again and again rather than by simply pushing at it.

The desired result may not happen the first time you do a processing command. You must repeat the command over and over, giving it a chance to “warm up” so to speak, and then you push through and something happens. It might be a trivial thing, or it might be fantastic, but you will have achieved some kind of result.

The processes in this book will be numbered #.# with the first number being the chapter number for easy reference. In other words, 1.1 would be the first process given in this chapter. Later on, more levels of numbers (5.1.1) will be used when we need to group processes together, and letters will be used to designate commands that are alternated with each other.

Some of the processes given in this and the other chapters of this book are advanced solo versions of things that are or were at one time used in Scientology. Others are original, either based on early theories of Hubbard’s or based on my own attempts to carry the work forward.

1.1 The Attention Process

This is almost childishly simple. And yet it is an effective technique for pushing through mental fog and blockage by directing your attention outward in a controlled manner. It also raises perception at the same time. Many variations are possible.

In its simplest form, the command is:

1.1) LOOK AROUND AND NOTICE THINGS, SPOTTING PRECISE POINTS AND MOVING BRISKLY FROM ONE POINT TO THE NEXT.

Of course people often do this when they go into a new or interesting place. But most of the time they leave their perceptions on automatic and they tend to introvert and their perceptions become dull as a result.

If you practice this when it is easy, then you will have it at your fingertips in times when you have been heavily introverted and in those cases it can be of tremendous aid in helping you pull yourself together.

Among other things, this one gives you a safety net when you are self processing. If you do get in trouble, it can cool down the mental charge that you have stirred up.

It is extremely useful in pushing through the mental effects of drugs. If, for example, you were to drink too much, it will help sober you up. But in this case, you will find that you have to keep repeating the process while the chemicals remain in your system.

An important part of it is the spotting of precise points rather than just vaguely looking around. If you are indoors, make a special point of spotting the corners (usually 8) of the room.

Even when you are awake and alert and doing well, this drill should bring about a bit of improvement in your perceptions. The room gets a bit brighter, you feel a bit better oriented, and a bit more clearheaded. When you get this improvement, you should acknowledge that the drill has been completed.

If you do it when you are tired or foggy, the effects can be dramatic. There you are, for example, half asleep and you need to force yourself awake. So you begin noticing precise spots in the room and suddenly you come fully awake. Or you are feeling bad and you start looking around and noticing things precisely, and suddenly you sort of pull yourself together and feel renewed strength.

This is important because it demonstrates that you can gain control over your mental state.

You should use this one a lot, to the point where it becomes second nature to do it whenever you are in a fog. This ensures that you will use it if you are half unconscious or even asleep and don’t remember the process or any of your usual stuff and yet you just do this anyway because it is so much a part of your operating basis.

On rare occasions, I have had dreams where my perceptions were very foggy. Eventually this technique was so much a part of me that I would use it in such cases even though I was not aware that I was dreaming. Sometimes it had a very startling effect, causing the dream to burst like a bubble and I would find myself staring at the bedroom wall, much to my surprise.

To learn this one effectively, you have to actually do it rather than just reading about it. So your first act is to simply do it right now even though it may seem like a very trivial thing. Simply look around the room, noticing precise points until your perceptions brighten up a bit. It is not a big deal if you are already feeling good and alert.

To get really good at it, use it many times over the course of a few days, running it in idle moments at home and at work or while shopping or while walking around or traveling.

When you are doing well, it is deceptively fast and simple. But You will be surprised at how much willpower it takes to do this if you are groggy. Learn to do it now before you need it in some dangerous or critical situation.

This is sometimes called a “locational” process in orthodox Scientology because it helps the being to locate or orient himself.

1.2 Spiritual Version

This is the first step towards operating without a body, perceiving things from a viewpoint exterior to the body, and to what the psychics call remote viewing.

It is really the same process as 1.1 above, but you do it with your eyes closed.

Begin by running the ordinary attention process on the room while seated in a comfortable position. When your perceptions brighten up, then close your eyes and do it again on an imaginary view of the room.

Don’t be constantly opening your eyes to look around and correct your perceptions. Don’t invalidate your abilities just because you don’t always see real things. Early on you will have a lot of imagination mixed in with the real perceptions. Also, you sometimes get “real” perceptions that are different from what the body sees, for example, you can tune into shadows of how the room once looked.

But gradually, as you continue using this process, you will start getting occasional real flashes of perception.

Don’t push this one too hard early on in processing. Just do it occasionally, accepting any mild “win” and not making a big deal out of it.

This is actually one of the “ultimate” processes at the very top of the scale. Simply looking around and spotting things, no matter what is in the way. One might, for example, see nothing but fog, but one spots precise points in the fog, and then one maybe spots things that might be there in the fog, and then one begins to see real things beyond the fog.

1.3 Applying the Attention Process to the Body

This is helpful for speeding healing, easing pain, and improving your control over your body in general.

It is a simple procedure of spotting points within the body. Just close your eyes and touch points in the body with your mind, attempting to look at the areas, but not making a big deal out of whether or not you are getting any visual perception. It is good enough to feel the areas slightly, but try to work up to getting a bit of a view of the inside of the body.

This works best if you alternate the right and left sides of the body and work up and down the nerve channels from the brain to the extremities. If you are trying to handle problems with the head, back, or stomach, then also use a variation where you alternate spotting points in the head and the stomach (the solar plexus is like a mini-brain) because they are at opposite ends of a heavy nerve channel.

Note that you are not your brain. The brain is neither conscious nor self aware, those are your characteristics as a spirit which is capable of thought. However, the brain is a big switchboard and a bit like a computer or calculator used by the spirit.

Your normal operating basis is to control the brain (like typing commands into a computer) and let the brain control the body for you. But you are capable of reaching into and controlling the body directly. This process improves that ability. It is like bypassing the auto pilot and flying a plane yourself. A wise man always makes sure that he can override an auto pilot in times of difficulty and danger.

You can also touch the body (alternating sides) with your finger or the back of a pencil to help focus your attention and then look at the spot (with your eyes closed) from the inside.

For a pain or injury, work in the hurt area for a few commands and then work out to the extremities (fingers, toes, etc.) for a few commands rather than either avoiding the hurt area or becoming fixated on it.

Facing, accepting, and acknowledging a pain often cools it down a bit. And reaching into the area mentally encourages the body to rush healing forces into it rather than withdrawing from the pain.

For now, do a simple drill of spotting points in the body, alternating the left and right sides. Begin at the top of the head and work down the nerve channels to the hands and fingers, including spotting the tip of each finger. Then begin at the top of the head again and work down the spine and legs going down to the toes. Then work from the head down the front of the body to the genital area. Then work over any other areas of interest. Then repeat this, continuing until the body feels good.

1.4 More on the Underlying Theory

Let us think of the spirit as being able to direct a certain amount of attention to things. But the “attention” gets drawn to areas of pain or danger or problems or other difficulties and becomes fixated.

As the being decays, more and more of his potential awareness and attention becomes fixated in areas that he does not want to face up to and he gradually shuts down these areas without actually withdrawing his attention from them. Instead the units of “attention” become “encysted” or “buried” and he has less free attention and awareness available.

As you drill precisely controlling and directing your attention, you will gradually draw “attention units” out of these stuck points and regain control over them. This strengthens your perceptions and awareness and frees up your ability to think.

This is somewhat of an oversimplification because the person is also capable of generating new attention when his interest in something is great enough. Notice how much better you feel when you are looking at something that is really interesting.

The amount of free attention under your own control is a major factor in your ability to think, perceive, and operate successfully.

1.5 Applying the Attention Process to Learning a Skill

As part of learning a skill where there are tools or equipment or facilities of some sort involved with the area, you can use a variation of this attention process in addition to the usual learning activities.

Spot some specific points on the tool or device, looking at it with your eyes, then mentally spot some specific points inside the device (don’t bother to close your eyes), then spot some more on the outside with your eyes, then more inside, etc.

Note that this does not substitute for learning how to operate a machine before you start running it. But it helps you become familiar with the machine while you are studying about it, and it improves your perception and alertness as regards to the device.

This could also help with sports. Doing this a bit on a basketball and a basket, for example, might improve your aim.

1.6 More Advanced Variations

You can spot things that you like.

You can spot things that are safe to look at.

Many other variations are possible.

Any of these can be done objectively, with the body’s eyes, or mentally with your eyes closed.

And you do not have to limit yourself to only doing this in the vicinity of the body. For example, you can close your eyes and get the idea that you are looking down at the city or the countryside and notice things or find things that are safe to look at, etc. We will be doing a bit more of this in a later chapter.

You can also use larger spaces rather than points and permeate things. But larger volumes can get unreal very easily, so concentrate on working with points. If you do try this with larger areas and they seem too unreal or unproductive of results, then begin spotting specific points again.

As you become more advanced, you will naturally tend to permeate larger volumes of space when you put your attention on things. When you drill placing your attention on specific points, go ahead and make the points as large as you feel comfortable with. But the keynote of these drills is intensity and precision of focus.

1.7 What About Blind People

For somebody who is blind, the first step above is not practical. But the idea behind the first step is to spot points in the physical universe in a manner that gives orientation and certainty.

So a blind person would need to do the equivalent action, which would probably be to feel specific points on an object until he had physical certainty. Then he would step back and do the second process.

In other words, he would first spot points physically and then spot them mentally. The spotting does not really have to be by means of vision. It is presented in terms of vision because that will be easiest for most people, but there are often many ways to achieve the same result.

People with severe handicaps who are trying to do this book will run into the occasional process which is impractical due to their disability. In those cases, the process should be adjusted (as in the above example) to aim at the same target using a variation which lets them work around the disability.

Just because somebody has a physical disability does not mean that they are incapable mentally. In some cases they will actually do better on advanced drills because they have more incentive to bypass the limitations of the body.

1.8 Summary

The entire family of attention processes are extremely useful in orienting yourself, expanding your mental space, and getting you back on an even keel when you are shaken up.

These are not just beginners processes. They go all the way up the scale, with clearer and broader perceptions as you become more advanced.

At this stage we are not shooting for full mastery. Learn the techniques, have some fun with them, get them down well enough to use them in an emergency, and move on to the next chapter. As you continue to advance, come back to this chapter occasionally and push your perceptions a little further each time.

CHAPTER 10
THE DUPLICATION FACTOR

There are two categories of duplication which we are interested in at this point.

First is being able to duplicate an action, in other words, to be able to do the same thing over again or have the same thing happen again. And second is the ability to duplicate what is being communicated or to duplicate another’s viewpoint on things.

Both of these are important, and both commonly suffer from similar ailments.

The person, having suffered from undesirable incidents, becomes reluctant to have these things repeat. Eventually, he generalizes and associates too much and develops a general reluctance to have things happen again.

Furthermore, we have lived many many lifetimes and in some of those we have been slaves and made to do repetitive tasks. This is quite distasteful and so we have a further reluctance to duplicate or repeat things.

Also, during the long course of our existence, we have been tricked into believing that duplicating another’s viewpoint too well would lead to loss of identity and individuality.

In actual practice, duplicating is an important and necessary skill. It always works to our advantage. You need to duplicate to communicate and perceive. You need to duplicate other’s viewpoints so that you can get along with them. You need the ability to duplicate actions to maintain and expand those things that you desire to keep around. And you need to duplicate undesirable things, at least briefly, to bring them to acceptance and fulfillment so that they can be dismissed.

The skill is always useful, and it has been blocked and entrapped continually as we have come down the ages foolishly warring with one another.

10.1 Willingness

We will start with a simple process. Run these commands alternately.

10.1a) What would you be willing to have happen again.

10.1b) What would another be willing to have happen again.

10.1c) What would others be willing to have happen again.

10.2 Book and Bottle

Pick two dissimilar objects. A book and a bottle will do. Place them a few feet apart on a desk or table.

Pickup the book. Notice its weight, temperature, and color. Put it down in the same place. Then pickup the bottle. Notice its weight, temperature, and color. Put it down in the same place.

Repeat this over and over again, but do not repeat it as an automatic action. Instead, strive to do each one as if it was the first time you did it.

We are trying here to break the habit of dragging the past into the present and to overcome the tendency to put repeated actions on automatic.

There is nothing really wrong with putting something on automatic when you choose to, but you should not do this compulsively and you should always be ready to take back control. You are quite capable of doing the same action again and again without going mentally numb. And if you can see each cycle of a repeated action as a new action instead of an accumulating weight, you can break hypnotic effects.

The skill gained here is powerful, so it is worth some time even if the action itself seems silly. It works best if you don’t vary the action but simply do it precisely again and again. Continue this at least to the point where you can do it over and over again without any mental numbness, tiredness, or fatigue.

The idea is not to do self hypnosis with this but instead to do the opposite, learning to break a hypnotic pattern by doing each repeat as a new action in a new unit of time. If you continually inject fresh consciousness, you can remain alert despite any attempts to hypnotize you.

10.3 Mental Version of Book and Bottle

This might be too tough, in which case you can skip it and go on to the next process below and leave this one for a second pass through these materials.

But the effect is so interesting that it would be a shame to leave this one out of the book, and it is best done right after doing the physical version above.

You need to have done the physical version to the point where you do not experience any tiredness or dopey feeling from repeating the action over and over again. Otherwise its just too easy to fall asleep when you try this mental version.

Close your eyes and mentally create a room that is not connected with or located in the physical universe. You can do this by imagining that there is a point in a new space completely disconnected from reality. Then extend the point into a line and the line into a wall. Create six walls (including the floor and ceiling) formed into a room.

Now mockup (visualize) two tables in the room. Put a book on one of them and a bottle on the other.

Have the book float up in the air. Notice its weight, color, and temperature. Then have it float back down. Then do the same with the bottle. Alternate these back and forth as in the physical drill above.

If you continue this long enough, your mentally created mockups of these objects will achieve some degree of solidity and you will begin to feel “weight” as you lift them up and lower them down. This is the desired effect, namely, that you can mentally create mass and weight and solidity when you so desire.

10.4 Duplicating Other’s Viewpoints

Now let’s practice seeing how other people look at things.

Go to a crowded place. Select individual people and for each one, try to duplicate their emotions and attitudes and get the idea that you are looking around with their viewpoint, seeing things as they would see them.

You don’t have to duplicate them correctly. Its all right to make things up and duplicate whatever you can imagine their viewpoint is. You might get some telepathic sensitivity out of this and develop some accuracy at empathizing with others, but its not a requirement. All that you need at this point is a willingness to duplicate others.

In practice, what you will probably get is a mixture of imagination and correct impressions. Your strength and accuracy improves with practice as long as you don’t continually invalidate yourself for the incorrect imaginings.

10.5 More On Other’s Viewpoints

This can be done in the same crowded place as the previous exercise, or it can be done anywhere that has lots of stuff to look around at.

Here you are going to think of people that you know or have known and for each one, imagine that you are them and look around with what you feel is their emotions, attitudes, and viewpoint. Look around for a few minutes, pretending to be them, until you feel that you have duplicated them.

Note that each one should be continued until you have no compulsive emotional or other reactions to it.

Mostly people have trouble duplicating each other’s viewpoints. But the opposite sometimes occurs as well and people get stuck in other people’s viewpoints. Especially the viewpoints of people who dominated them on the one hand or who were desirable and then left on the other hand.

If some identity seems to be sticky and you have trouble discarding it at the end of the drill, then think of places where that identity would be safe until you can comfortably discard it.

This process frees you up so that you can shift in and out of other’s viewpoints at will. It is extremely beneficial.

Do this with the following people:

a) Each of your parents or whoever raised or took care of you extensively when you were a child.

b) Each teacher, relative, or person in authority (coaches, scout masters, or whatever) that had a strong positive or negative influence on you while you were growing up.

c) Each significant sexual partner or close companion or deep friend that you shared some important part of your life with.

d) Any boss, partner, judge, policeman, priest, guru, or whatever that had a major impact on your life.

e) Anyone who was very close to you and then died. (Be sure to continue this one until there is no feeling of grief or loss).

f) Anybody else that seems especially significant, including historical figures and role models.

10.6 The Emotional Scale

L. Ron Hubbard charted out an emotional tone scale which he describes extensively in his book “Science of Survival”. It is also discussed at length in Ruth Minshull’s book “How To Choose Your People”.

It is basically a pattern of emotions that people tend to follow, moving up and down in sequence. It is not actually natural to a pure spirit who can, of course, simply feel any emotion without any pattern to it at all. But this scale is pretty deeply seated and we all seem to have been indoctrinated into it long ago in earlier universes prior to this one. So people mostly follow it and they seem to think more clearly and have a higher energy level when they are in the upper parts of the scale.

The following is a highly oversimplified version of the scale. If you are interested, then see the above references and additional writings by Hubbard and others for more information, expanded and more detailed versions of the scale, various practical applications, etc. This, however, should be sufficient for our purposes here.

CHEERFUL

CONSERVATIVE

BORED

ANTAGONISTIC

ANGRY

COVERTLY HOSTILE

AFRAID

GRIEF STRICKEN

APATHETIC

To familiarize yourself with the scale and improve your mastery over your emotions, go to a crowded or interesting place as in step 10.5 above and look around with each of these emotions starting from apathy and working up to cheerfulness. On each emotion, spot things while feeling that emotion until you feel good about it.

In other words, you begin by looking around apathetically and spotting things and feeling apathetic about them and think apathetically concerning them. Then look at them with grief, etc.

If necessary, repeat the entire scale from bottom to top a few times until you can control this comfortably.

10.7 Using the Emotional Scale

A valuable technique for getting into communication with somebody is to match their emotional tone. Even more interesting, if you match it and then slowly move upward using each emotion in turn, you can pull them up with you and get somebody who was afraid or depressed (apathetic) into a more cheerful frame of mind.

You could, for example, match somebody in anger, not by being angry at them but by joining them in their anger at an external target. And then gradually shift it upwards into a feeling of antagonism, which would be a flippant and sarcastic attitude rather than feeling enraged, and then gradually move up to being bored with the whole thing, and so on.

But actually matching somebody’s emotional state is not as easy as it sounds. People maintain a social veneer. They pretend to be angry when they are really afraid, or they pretend to be cheerful when they are really mad at everybody deep down.

So you talk a little bit at various emotional levels and see where you suddenly find them agreeing with you very profusely. For this you would keep it light but express an attitude that would fit in with each one, saying things like “how dangerous it is to walk the streets at night” (fear) or “how monotonous life is” (bored). And note that most people will agree without enthusiasm if you say something that they think that they are supposed to agree with or that fits their general philosophy even if it doesn’t really hit their mood at the moment. But watch for the one where they suddenly get carried away with talking about it. That is where they are sitting right now.

And remember that people do change and do shift around on this scale. They might be unusually depressed or especially uplifted at the moment when you are talking to them. People do often have a chronic emotion that they tend to fall into as a solution to life’s troubles, but it is not always manifest.

Now you should try this out in ordinary conversation, trying to spot people’s emotional levels and even trying to shift it upwards if you can.

This can be fun and interesting and is a very practical activity for duplicating other’s viewpoints, because their emotional attitude is a significant factor in how they look at things.

Put in some real practice on this. It will bring to bear the various things that we have been processing in the last few chapters and develop your communication skills considerably.

CHAPTER 11
EXTERIORIZATION

This chapter might be too advanced for some beginners. It needs to be presented as early as possible because some students will bump into this area after a small amount of processing. Also, an increase in spiritual awareness at this level can rekindle hope and wash away despair. But if it is too difficult, feel free to skip it for the time being and go on to the next chapter. In that case, you should come back to this one and do it after you have done a few more chapters and feel ready.

At the ultimate level, you are pure thought, a nothingness with the capabilities of creation and consideration.

Our existence stretches back before this universe, and therefore at basic we cannot be composed of or dependent upon matter or energy.

Although many metaphysical schools concern themselves with astral or energy bodies, the more advanced schools recognize that these also are not the pure spirit but simply less physical constructions that are used by the spirit much as it uses the physical body.

Again contemplating the ultimate state, one would not have a physical location because one existed before there were any universes to be located in. The idea of being located in some specific area is more of an agreement and a convention rather than an enforced fact. The spirit can be anywhere it chooses to be and can be all pervasive if it so desires. But we normally play the game of life by operating from specific viewpoints.

One can be in the body or out of it. One can be outside as a pure viewpoint while leaving most of one’s “stuff” in the body or one can pull most of the “stuff” out as well. Astral walking type practices try to get a person out with a lot of their stuff. Early Scientology, on the other hand, was more interested in exteriorizing the pure spirit so that it could think and operate without the impact of all the body’s energy fields. Anything like an astral body was seen as just one more thing to get out of.

In those early days, Hubbard decided that the word “soul” had too many connotations. It is sometimes considered to be an energy form. It is sometimes thought of as something other than the person himself. Similar problems occur in using the word “spirit”, with much arguments occurring between different spiritual practices. Therefore he coined a new term to describe a pure thought unit. He chose to call this a “thetan” based on the Greek letter theta which is sometimes used to represent thought.

Early Scientology worked to exteriorize the “thetan”, meaning the person himself as a pure thought unit rather than exteriorizing the person in an energy body of some sort.

The pure spirit or thetan is you yourself and is capable of all actions and operations including creation and perception. However, we have long since decayed to the point where we are dependent on the physical body for our sensory input and our operations in the physical universe.

Without a physical body, we fall back to using an energy body of some sort, and depend on that for our perceptions and operations. That is the usual condition of somebody between lives or astral walking or engaged in some other out of body experience. But these non physical bodies are generally weaker and further decayed than the meat body and the sensory and operating capabilities are usually unsatisfactory.

Therefore, Scientology undertook as its goal the rehabilitation of the thetan or pure spirit itself to the point where it could perceive and operate without the need for any bodily construct of any sort whatsoever. This hypothetical end goal is referred to as an “operating thetan” or OT.

Later Scientology became sidetracked. There were many other things that needed to be figured out and addressed besides this point of exteriorization or the development of OT abilities. To a large degree, they never got back to the earlier material in this area. But we will take a more balanced approach, working things both from the spiritual and the human sides.

11.1 Interiorization and Exteriorization

The biggest bug that plagued the early Scientology work on exteriorization was not figured out until much later. It is that the person, while exterior, can sometimes snap back into the body with some force because he has been startled, scared, or otherwise surprised. This gives the person mental charge on the subject of “Interiorization” and may subsequently make it harder for the person to exteriorize again.

Of course a pure spirit consists of nothing and therefore would have no impact, but in practice the being normally will be carrying around at least some “mental” matter and energy which can impinge on the body’s own energy fields. The impact of interiorizing can in some cases be great enough to give the body a headache.

Since running processes will gradually release the barriers that hold a person trapped, the person will have a tendency to expand outward from the body as they advance through these materials. It therefore becomes important to proof one up against this interiorization problem so as to avoid ill effects if one does exteriorize and then snap back in again.

This can easily be drilled by causatively interiorizing and exteriorizing from large masses such as nearby mountains until one can confront and control interiorizing.

In drilling this, we do not want to pull your normal viewpoint, machinery, energy bodies or whatever out from their usual positions.

Instead, we will take advantage of the fact that a pure being is never really located in the first place except by his own consideration and we will take advantage of the fact that you can operate more that one viewpoint at a time.

This means that you can leave everything in place including your normal operating viewpoint and create a second viewpoint and use that for our drills.

How do you create a viewpoint? It is very simple. You simply pick a spot and begin operating from it. You don’t move from the previous viewpoint or pull anything out of it, you simply add a second viewpoint.

We have already done this to some slight degree with the more advanced drills that were given in the first few chapters. We mentioned remote viewing, but that is to some degree a misnomer. Really its never remote from you, only remote from the body. You are always to some slight degree located where ever you are viewing from. And you can view from multiple places simultaneously.

And now for the drill itself.

Pick a hill or a mountain or some other very large thing which you have at least some familiarity with and don’t dislike.

Don’t use anything too close to the body (don’t use the building you are in or the mountain that you are sitting on) because you don’t want to pull things from the body or be pulled into the body at this stage. You want to establish a separate viewpoint and that is easiest to do when there is adequate space separating the viewpoints.

It also helps to connect with a significant amount of mass, which is why we are picking a large object.

Now close your eyes and imagine that you are looking down at the mountain or whatever. Imagine interiorizing into it and then exteriorizing from it. Actually do this in your imagination, going in and moving out, over and over again.

When you first start, this will be pure imagination. But as you keep looking and moving and connecting with mass, you will gradually establish yourself in the new viewpoint.

At some point, you will get some real perception. It may be vague but it will feel real. This establishes the new viewpoint and it will remain as long as you continue to use it and move it around. You can bring these into existence and discard them at will. There is no limitation or price in terms of energy or any other reason to conserve or worry about these.

The first time this happens, the win may be significant enough that it would be an invalidation to continue the process, in which case you can end off and take a break or maybe move the viewpoint over to another mountain and continue running the process there.

Eventually you need to continue running this drill past the point where the viewpoint is established so as to practice interiorizing and exteriorizing an established viewpoint. Do this until you feel comfortable about going into and out of things.

Note that your usual viewpoint will still be established with respect to the body. You have more than adequate physical mass and all sorts of mental constructions there and it doesn’t dissolve just because most of your attention is somewhere else. But you will probably have the “volume turned way down” because most of your interest and attention will be with the new viewpoint that you are drilling with.

11.2 Some More Drills

Now establish a viewpoint by interiorizing and exteriorizing from a mountain or whatever as given above. Once you feel some reality and orientation in this secondary viewpoint, go on to the next step.

Look down at the mountain. Imagine that you have a sort of ridge or sheet of invisible mental energy in front of you, A sort of standing wave or energy screen.

Decide that you are firmly anchored in your position above the mountain. If necessary, you can visualize some kind of brace or support which holds you there.

Now take the energy ridge and push it into the mountain and pull it back out while maintaining your position. Repeat this over and over, in and out until you can get some sort of tactile sensation from the mountain as you push the ridge into it.

Next push the ridge into the mountain and leave it there to help anchor the viewpoint.

While keeping this secondary viewpoint anchored and in place, shift back to the primary viewpoint that you use to operate the body. Open your eyes and look around without letting go of the secondary viewpoint.

Now shift back to the secondary viewpoint and look at the mountain. Then back to the body and look from its eyes. Shift back and forth a number of times until you feel comfortable about shifting.

Now look from both viewpoint simultaneously. You will find that the body has a much higher level of volume, but if you put enough attention on the secondary viewpoint, you can keep it from being totally swamped out (although it will probably seem much diminished compared to when you had your eyes closed). Hold this for a while, experiencing the duality. Do this until you are comfortable and then for a bit longer. If you have real trouble, repeat the previous step of shifting back and forth.

11.3 Looking Around

Again establish a secondary viewpoint by ext/int as given in the first section above.

This time, as soon as the viewpoint is establish, begin moving around and spotting things that are nice to look at. Move over a city or countryside which you are a bit familiar with and continue to spot things that are nice to look at until you feel very good.

Note that in this case you should move through space rather than teleporting around because it helps a bit to maintain a consistent viewpoint when doing a drill like this.

Of course you may be imagining a lot of what you see, but there will be some real component mixed in with the imagination. So don’t invalidate yourself if you find that some things are a bit different. Until you are fairly far advanced, you will mostly be getting sketchy little bits of perception and imaginatively filling in the blanks so to speak.

11.4 Imagination

This one might be too difficult on a first pass, in which case it can be left for the second time through the book.

The eastern mystics have said that “all is illusion” and they are correct. But there are your personal and private illusions and then there is the big shared common illusion that we call reality.

Reality is real because it is held in common between us rather than being our own personal turf.

Now let’s do this drill with a privately created illusion rather than a real mountain.

Although you could just imagine a mountain, this will go much better if you consciously create a space first and then mockup a mountain within it.

Begin by closing your eyes and visualizing a point that is not located anywhere in physical universe space. Just consider that the point is somewhere else, in your own personal place so to speak.

Now stretch the point out into a line. Make the line fairly long because we want to have enough space for a mountain. Next, extend the line into a square. You could visualize lowering a sort of curtain from the line until you have a sheet. Then extend the sheet in the same way to form a huge cube.

Consider that this cube is simply pure space. Now visualize a mountain within it. Begin changing the mountain around and adjusting it, shifting around the colors and terrain until you feel that you are in control of it and you like the way that is it.

Now do the ext/int drill with this mountain that you mocked up. Continue until you feel good and feel that you have a viewpoint well established in this space that you created for yourself.

When you are happy with this, anchor the viewpoint by whatever means you feel is necessary and keep the mountain mocked up and then establish another viewpoint above the real world mountain (as in the first step above).

Now you should have two secondary viewpoints. One above the mocked up mountain and another above the real one. Shift back and forth between them, noticing something nice about the particular mountain that you are looking at each time.

This may give you some very strange and disorienting sensations for a little while. Continue until you can shift back and forth comfortably. Then shift back and forth some more, noticing differences between the real and the mocked up mountain.

This one can be carried forward to a significant change in perception and awareness.

11.5 Healing

This may be of some help in getting the body feeling better. This doesn’t generally cure things but can ease pain considerably and encourage the body to heal itself.

You begin with the ext/int drill on a real mountain or other large object that is within reasonable traveling distance to your physical body. Once you have the secondary viewpoint established, drift over to where the body is, moving through the physical universe space.

You need to be good at the above drills before you can get near to the body without automatically shifting into the primary viewpoint that you operate the body with. And you will find that you need to maintain a certain distance to keep this from happening. If you do slide into the body, keep backing the secondary viewpoint further away until you reach a point where you can hold it stable while looking at the body.

You might need to stay above the house and visualize the roof as being transparent so that you can maintain enough distance from the body while looking at it. Do whatever seems necessary and get as close as possible while maintaining a stable position outside of

You can perceive things as solid or as transparent or somewhere in between. In this case you want the body semi-transparent so that you can see into it slightly. This will all probably be very very vague and slightly unreal but don’t worry about that, just get whatever perception you can, this drill will work despite extremely poor perception and has a very nice effect.

Now look over the body for any black or gray or smudged areas. These might be like little dark clouds permeating parts of the body or even extending out and around it. Even if you are mostly “imagining” this without real vision, you can generally sort of see lighter and darker patches with your eyes closed.

For each of these smudges or black areas that you spot, gradually turn it white or light colored by gently flowing energy into it (you do this by getting the idea that you are doing it and sort of exhaling or flowing towards the spot or cloud).

Continue this until the body feels good physically. If you do this right you may be surprised by how much better the body feels.

11.6 Summary

We will be doing a lot more in this area later. Early on, you don’t want to move anything out of the body unless it happens naturally without being forced. But that does happen sometimes when you blow away a really heavy area of mental charge and doing this chapter ensures that it will be a pleasant experience instead of making you afraid or disoriented or giving you a headache.

CHAPTER 12
HELP

To be helped, you need to be willing to give and receive help. But help is often abused, being used as a control mechanism and a means of dominating others.

Even when help is given freely without strings attached, it sometimes fails and the usual foolish tendency is to accumulate the weight of the failures without balancing them with the successes.

Because of the altruistic nature of true help, it is also a useful way to push through the barriers that you build up as you engage in conflicts with others. If you can find ways to help your enemy and for your enemy to help you, you can break down the barriers of hatred that keep you at war.

Here we are going to emphasize the positive side and use that to push through any weight of failures. We have been around for a long time and we haven’t always failed even if recent times look grim in some cases.

And we will use general rather than specific targets because you have often engaged in the same game over and over again and we do not wish to narrow the scope to the current situation. In other words, we want to do things like considering helping a parent rather than limiting ourselves to your specific parents in this lifetime because you have often gotten into the same kind of games with different parents over the course of many lives.

And we are only going to consider how you COULD help others or others COULD help you. There is no insistence that you do help, because true help must be given freely without pressure or strings attached. It is not a duty or a remedy for guilt (using it that way is one of the reasons it often fails).

But by considering how you could help, you will blow out the barriers of hatred, failure, and control and become free of much mental charge and difficulties. And then you can think freely and make your own choices in the area.

These are simple repetitive processes with alternating commands. Just keep doing the commands, spotting ways that you could help. The answers don’t have to be perfectly logical, just whatever you can think of.

As you run a process like this, you are often pushing through forces which are not immediately obvious from the processing command. As these come into view and dissipate, one can often have very interesting realizations.

This is the most desirable result of running a process, namely that you push through some kind of force or resistance and then, because the force is now out of the way, have a realization as a result. These sudden realizations are called “cognitions” in Scientology because one has become cognizant of something new.

If you have a cognition (sudden realization) while running a process, it generally means that the process is complete and you should give yourself a pat on the back.

And note that there are relative truths. Something may be true in a specific case or a limited frame of reference even if it is not broadly correct. And some truths are stepping stones to higher ones. These things are not absolutes although they often seem that way when you first realize them. So don’t invalidate these things when you notice exceptions, simply take a broader view and see what areas they do or do not apply to.

12.1 Willing to Help

12.1a) Who or what would you be willing to help?

12.1b) Who or what would you be willing to have help you?

12.1c) Who or what would you be willing to have others help?

12.2 General Help

12.2a) How could you help somebody else?

12.2b) How could somebody else help you?

12.2c) How could somebody else help others?

12.2d) How could somebody else help themselves?

12.2e) How could you help yourself?

12.3 Past Help

These are 4 separate processes, each with 2 commands that should be alternated.

12.3.1a) What help has another given you

12.3.1b) What help has another not given you

12.3.2a) What help have you given another

12.3.2b) What help have you not given another

12.3.3a) What help have others given others

12.3.3b) What help have others not given others

12.3.4a) What help have you give yourself

12.3.4b) What help have you not given yourself

12.4 Specific Help

There are quite a few processes here. Each has 5 commands that are run alternately.

12.4.1a) How could you help a parent (or guardian)

12.4.1b) How could a parent (or guardian) help you

12.4.1c) How could another help a parent (or guardian)

12.4.1d) How could a parent (or guardian) help another

12.4.1e) How could a parent (or guardian) help themselves

12.4.2a) How could you help a child

12.4.2b) How could a child help you

12.4.2c) How could another help a child

12.4.2d) How could a child help another

12.4.2e) How could a child help themselves

12.4.3a) How could you help a teacher

12.4.3b) How could a teacher help you

12.4.3c) How could another help a teacher

12.4.3d) How could a teacher help another

12.4.3e) How could a teacher help themselves

12.4.4a) How could you help a wife or lover

12.4.4b) How could a wife or lover help you

12.4.4c) How could another help a wife or lover

12.4.4d) How could a wife or lover help another

12.4.4e) How could a wife or lover help themselves

12.4.5a) How could you help a boss or senior

12.4.5b) How could a boss or senior help you

12.4.5c) How could another help a boss or senior

12.4.5d) How could a boss or senior help another

12.4.5e) How could a boss or senior help themselves

12.4.6a) How could you help an official

12.4.6b) How could an official help you

12.4.6c) How could another help an official

12.4.6d) How could an official help another

12.4.6e) How could an official help themselves

12.4.7a) How could you help a holy man

12.4.7b) How could a holy man help you

12.4.7c) How could another help a holy man

12.4.7d) How could a holy man help another

12.4.7e) How could a holy man help themselves

12.4.8a) How could you help a body

12.4.8b) How could a body help you

12.4.8c) How could another help a body

12.4.8d) How could a body help another

12.4.8e) How could a body help itself

12.5 Confronting the Emotions

We have mentioned the emotional scale in a previous chapter. Although we did some work with it, we avoided the issue of confronting people who are in the grips of strong emotions.

Now we can use these help processes to blow away the heavy barriers that most people build against these and make it easier for you to face up to and handle people who are being very emotional.

12.5.1a) How could you help an apathetic person

12.5.1b) How could an apathetic person help you

12.5.1c) How could another help an apathetic person

12.5.1d) How could an apathetic person help another

12.5.1e) How could an apathetic person help themselves

12.5.2a) How could you help a grief-stricken person

12.5.2b) How could a grief-stricken person help you

12.5.2c) How could another help a grief-stricken person

12.5.2d) How could a grief-stricken person help another

12.5.2e) How could a grief-stricken person help themselves

12.5.3a) How could you help a fearful person

12.5.3b) How could a fearful person help you

12.5.3c) How could another help a fearful person

12.5.3d) How could a fearful person help another

12.5.3e) How could a fearful person help themselves

12.5.4a) How could you help a covertly hostile person

12.5.4b) How could a covertly hostile person help you

12.5.4c) How could another help a covertly hostile person

12.5.4d) How could a covertly hostile person help another

12.5.4e) How could a covertly hostile person help themselves

12.5.5a) How could you help an angry person

12.5.5b) How could an angry person help you

12.5.5c) How could another help an angry person

12.5.5d) How could an angry person help another

12.5.5e) How could an angry person help themselves

12.5.6a) How could you help an antagonistic person

12.5.6b) How could an antagonistic person help you

12.5.6c) How could another help an antagonistic person

12.5.6d) How could an antagonistic person help another

12.5.6e) How could an antagonistic person help themselves

12.5.7a) How could you help a bored person

12.5.7b) How could a bored person help you

12.5.7c) How could another help a bored person

12.5.7d) How could a bored person help another

12.5.7e) How could a bored person help themselves

12.5.8a) How could you help a conservative person

12.5.8b) How could a conservative person help you

12.5.8c) How could another help a conservative person

12.5.8d) How could a conservative person help another

12.5.8e) How could a conservative person help themselves

12.5.9a) How could you help a cheerful person

12.5.9b) How could a cheerful person help you

12.5.9c) How could another help a cheerful person

12.5.9d) How could a cheerful person help another

12.5.9e) How could a cheerful person help themselves

12.6 Acceptable Help

12.6a) Spot an acceptable way of helping

12.6b) Spot an unacceptable way of helping

Most of the above processes served primarily to break down the walls that people build up which block them from contact with the world. But this one really opens the door to giving and receiving good help which really is helpful instead of entrapping.

CHAPTER 13
CHANGE AND NO CHANGE

To get better and to become more able, you have to be willing to change.

But when things are going badly, and especially when the body is or might be hurt, a person tends to clamp down and resist changing to avoid getting worse. In other words, he tries to hold things in place. This may be appropriate to the circumstances at the time, but the person often keeps doing it afterwards, which makes it difficult for him to get better.

13.1 Objective Change

Each command is done 5 times in rotation. Use a different object on each of the 5 repeats.

13.1a) Pick an object. Go over to it. Place your hands on it and hold it absolutely still. (do this 5 times).

13.1b) Pick an object. Go over to it. Place your hands on it and keep it from going away. (do this 5 times).

13.1c) Pick an object. Decide to move it and pick a place to move it to. Go over to it. Move it to the position you picked (do this 5 times).

Repeat.

13.2 Holding the Body

Now we will do a similar drill, holding on to the body, etc.

13.2.1

a) Using your hands, grab your left leg and hold it absolutely still. Let go of it. Then grab the right leg and hold it absolutely still. Do this back and forth 5 times.

b) Using your hands, grab your left leg and keep it from going away. Let go of it. Then grab the right leg and keep it from going away. Do this back and forth 5 times.

c) Using your hands, grab your left leg and move it up and down. Let go of it. Then grab the right leg and move it up and down. Do this back and forth 5 times.

Repeat

13.2.2

Now do the same process as above on your arms. In this case, use your right hand to grab your left arm, and then use your left hand to grab your right arm, alternating back and forth doing “hold it absolutely still”, then “keep it from going away”, and finally “move it up and down”.

13.2.3

Now do the same process alternating your head and stomach/abdomen. In other words, you grab your head with your hands and hold it absolutely still, then grab the stomach and hold it absolutely still repeating this 5 times back and forth. Then do “keep it from going away”. Finally, move it by moving your head back and forth (with your hands) and pressing your stomach in and releasing it.

Note that this last process will sometimes help relieve a headache.

The general technique can also be used as an assist to aid in healing an injured area. In that case, you work with the injured area and the exact opposite side (or head/stomach as above). But on the “move it” step, do not move the area in any harmful way, simply find some safe and gentle thing that you can do to assert your control over the area.

In general, when one is hurt one often tries to hold the area completely still and one often goes much to far, keeping the area still on an automatic basis long after the need has passed.

There is also a tendency for the being to clamp down on the body and “keep it from going away” on an automatic basis because the harm or danger can make one afraid of losing the body.

13.3 Holding on With Your Mind

On a broader scale, the being is to some degree tending to hold everything still on an automatic basis to prevent harm and protect him from danger and he also tends to keep things from going away as a remedy for loss.

The solution is to do consciously what you might be doing subconsciously.

This is done in a manner similar to 13.1 but mentally instead of physically. Instead of changing the objects location, the third step would be to make it more solid. The commands would be as follows:

13.3a) Look around the room and select an object. Mentally grab it and hold it absolutely still. (do this 5 times).

13.3b) Look around the room and select an object. Mentally grab it and keep it from going away (mentally resist its efforts to move away by holding it back). (do this 5 times).

13.3c) Look around the room and select an object. Mentally grab it and make it more solid. (do this 5 times).

Repeat.

13.4 Exterior Version

First repeat step 13.1 above, doing the drill physically.

Then lie down and close your eyes. Imagine that you are looking down at the surrounding city or countryside.

Spot objects that you would be willing to have and do the drill in 13.3 on them. You do not need clear vision or perception for this, just imagine or perceive as well as you can and grab the object mentally and hold it still etc.

13.5 Change Process

We ran a very simple change process in chapter 7. Now we will do a more elaborate version.

13.5a) What would you be willing to change in another person.

13.5b) What would you be willing to have another person change in you.

13.5c) What would you be willing to have another person change in others.

13.5d) What would you be willing to have another person change in themselves.

13.5e) What would you be willing to change in yourself.

13.6 Change and Control

13.6a) What must be changed

13.6b) What must not be changed

13.6c) What can you leave uncontrolled

13.6d) What can you control comfortably

13.7 Recall

There are 4 processes here, each with two commands.

13.7.1a) Recall changing something

13.7.1b) Recall stopping something from changing

13.7.2a) Recall another changing something

13.7.2b) Recall another stopping something from changing

13.7.3a) Recall society changing.

13.7.3b) Recall society resisting change.

13.7.4a) Recall changing yourself

13.7.4b) Recall stopping yourself from changing

13.8 Change/Unchanged

13.8.1a) What could change you

13.8.1b) What would leave you unchanged

13.8.2a) What could you change

13.8.2b) What would you leave unchanged

13.8.3a) What could change others

13.8.3b) What would leave others unchanged

13.8.4a) What could you change about yourself

13.8.4b) What would you leave unchanged about yourself

13.9 Changing the Room

13.9a) Find something you would be willing and able to change in the room and change it.

13.9b) Find something in the room that you would be willing to permit to remain the same and leave it unchanged.

CHAPTER 14
PROTEST

In the beginning, the free spirit goes out of communication on a selective basis as a matter of free choice. This is the establishment of identity. He imposes some distance and delays and barriers to his communication and perception so that he will not simply be a reflection of everybody else all at once.

Initially, these barriers are selective and he shifts them around at will. But they are barriers and as a result, he can be surprised and be presented with things that he was not aware of or prepared for.

The early being, before he decays, cannot be harmed or impacted, but he can choose to reject things on an aesthetic basis, finding them undesirable for whatever reason. And so there comes to be a flux of acceptance and rejection and the possibilities of communications being blocked or misunderstood.

In the face of having undesirable things pushed at him or having his valued presentations rejected by others, the being may go into protest, objecting to the enforcement or rejection.

If a being’s attempts to communicate a protest are blocked, he will create something to convey his protest in a more physical manner that is harder to ignore. And so he creates something and insists that others observe it, and because it is often rejected, he begins to create it compulsively.

Protest lies at the root of most compulsions. In theory, you might think that acceptance would solve this, but it is a two way street and half of his protests are due to other’s lack of acceptance of his creations rather than his own lack of acceptance of their creations.

Therefore, the protest mechanism must be addressed directly.

Although communication barriers are the initial abberative factor in a being’s existence, they are not themselves aberrations because they are done by choice. Protests are the first actual aberration (lessening of the beings ability and awareness, in this case because of doing something compulsively).

The keynote here is to spot protests and identify what you are creating to communicate those protests, and who should have received and acknowledged the communication. By bringing these into view, you should be able to regain control over things that are being compulsively created.

The limitation here is how deep and early can one reach, because many of the compulsive creations are in protest of things that are not only long forgotten but so far out of the sphere of human existence that they are not really comprehensible until one has advanced extremely far.

So take this as far as you can at this stage and count on finding more on a second pass through this book.

14.1 Current Protests

14.1.1a) Describe the protest, or an earlier similar protest

14.1.1b) What have you done to communicate that

14.1.1c) Who should acknowledge that

14.1.1d) Visualize them as acknowledging your protest.

Next run:

14.1.2a) What about you is another protesting

14.1.2b) What have they done to communicate that

14.1.2c) How could that be acknowledged

Then run:

14.1.3a) What are others protesting

14.1.3b) What have they done to communicate that

14.1.3c) Who should acknowledge that

14.2 Past Protests

If the answer to the first question in each set is “nothing”, then skip it and go on to the next set.

Each set is run as follows:

a) spot the protest

b) what did you create to protest that?

c) who should have acknowledged it?

And then look for an earlier similar protest, including past life protests. If there is none apparent, then spot another protest in the same area. For example, on “What have you protested about your body”, you would then look for an earlier similar protest which might also be about your current body or a body that you had in an earlier life. If you can’t spot any, then look for another protest about your body or about bodies that you have had in earlier lives.

If there is something on a topic (such as your body), then continue running protests in that area (earlier similar etc.) until you feel good about the area.

14.2.1a) What have you protested about your body?

14.2.1b) what did you create to protest that?

14.2.1c) who should have acknowledged it?

14.2.1d) Find earlier similar protests and repeat

14.2.2a) What have you protested about your family?

14.2.2b) what did you create to protest that?

14.2.2c) who should have acknowledged it?

14.2.2d) Find earlier similar protests and repeat

14.2.3a) What have you protested about your jobs and work environment?

14.2.3b) what did you create to protest that?

14.2.3c) who should have acknowledged it?

14.2.3d) Find earlier similar protests and repeat

14.2.4a) What have you protested about society?

14.2.4b) what did you create to protest that?

14.2.4c) who should have acknowledged it?

14.2.4d) Find earlier similar protests and repeat

14.2.5a) What have you protested about living things?

14.2.5b) what did you create to protest that?

14.2.5c) who should have acknowledged it?

14.2.5d) Find earlier similar protests and repeat

14.2.6a) What have you protested about the physical universe?

14.2.6b) what did you create to protest that?

14.2.6c) who should have acknowledged it?

14.2.6d) Find earlier similar protests and repeat

14.2.7a) What have you protested about spirits?

14.2.7b) what did you create to protest that?

14.2.7c) who should have acknowledged it?

14.2.7d) Find earlier similar protests and repeat

14.2.8a) What have you protested about God or religion?

14.2.8b) what did you create to protest that?

14.2.8c) who should have acknowledged it?

14.2.8d) Find earlier similar protests and repeat

14.3 Acknowledgment

Protest tends to persist because of lack of acknowledgment. So lets approach this from the other side.

a) What condition have you failed to acknowledge

b) What condition has another failed to acknowledge

c) What condition have others failed to acknowledge

14.4 Acceptance

a) What protest of another’s could you accept

b) What protest of yours could another accept

c) What protest of another’s could others accept

14.5 Compulsions

Compulsive behavior is usually started in protest of something. The actual protest may have begun in an earlier life, so that you have to use a loose sort of question along the lines of “what might you protest with that?”. This lets you bring up odd answers that don’t fit your current lifetime but which might actually be the correct answer in the lifetime in which you created the protest. Very strange answers can show up on this process.

Once a compulsion starts, the being will accumulate other mental charge on it in addition to the original protest, so don’t be disappointed if the compulsion doesn’t magically disappear completely on spotting the protest. But the compulsion will be weakened considerably and you should find that you have much more free choice than you did before. And the later weight that has built up on it will have a tendency to unravel as time passes.

For this process, you spot a compulsion and then run the following on it, over and over until a major release occurs.

a) What might you protest with that?

b) What would be the communication there?

c) Who should acknowledge that?

14.6 Chronic Physical Conditions

The same process as given in 14.5 above can also be run on a chronic physical condition. This is good for illnesses and things which should have healed but haven’t. It is not always applicable to physical accidents although in some cases the person will have brought about the accident in protest of something.

Once a physical condition has established itself as chronic, it tends to get confirmed by other things (everything from receiving disability checks to using it to gain sympathy). And there are other factors which can trigger or reinforce chronic conditions (we will be covering this in other chapters). But sometimes this protest button might be the key to resolving a condition, so give it a try and get as much as you can out of it.

14.7 Basic Protest

At basic, one protests things that one is forced to or prevented from being, doing, or having.

14.7.1 Beingness

Here we are referring to things which a person could be, such as a policeman or a prostitute or a parent etc.

a) What beingness might you protest

b) What beingness could you accept

14.7.2 Doingness

Here we are referring to things that a person might do, such as skiing or stealing or running etc.

a) What doingness might you protest

b) What doingness could you accept

14.7.3 Havingness

Here we are referring to things that a person might have, such as money or guns or cars.

a) What havingness might you protest

b) What havingness could you accept

14.7.4 Inhibited Beingness

a) What have you been prevented from being

b) write down any protests you might have about that

c) who should acknowledge that

14.7.4 Inhibited Doingness

a) What have you been prevented from doing

b) write down any protests you might have about that

c) who should acknowledge that

14.7.5 Inhibited Havingness

a) What have you been prevented from having

b) write down any protests you might have about that

c) who should acknowledge that

14.8 Communicating Protests

a) what protest could you let another tell you

b) what protest could you tell to another

c) what protest could another tell to others

14.9 Acceptance

Go to a crowded place.

Spot people. For each one, accept them for what they are and mentally acknowledge them for being that.

CHAPTER 15
PROBLEMS

When we talk about problems in processing, we are not talking about things that one solves, as in a math problem, but about persistent difficulties which remain fixed and which one can’t seem to solve.

For example, we are not talking about solving the “problem” of how to pour the concrete foundation for adding a new room to a house. That is something you handle by studying construction or hiring an engineer. Instead, we are talking about problems such as needing to add an extra room but not being able to afford it. In this case there is a conflict, with two things in opposition. The need for a room and the absence of money.

In the sense that we are using here, it is only a true problem if it is a persistent condition that exists because of two things in conflict.

If there were only one rather than two things involved, it would carry through to its natural completion. But with two things in opposition to each other, they hang suspended and cause the person’s attention to fixate.

In theory the person should be able to figure out one side or the other. In our example, he would either figure out an alternative to adding a room or some other solution to his need for extra space or he would figure out a way to make more money or build it more cheaply or whatever. These are the normal mechanics of living life and solving the one sided “problems” which are no more than exercises in how to get things done.

But when two things lock up like this, they become difficult to confront. When the person tries to confront the problem of needing more room, he stirs up his money worries and can’t think about it clearly. And when he tries to confront his money troubles, he gets distracted by the worries about needing the extra room. And so the problem persists, continually nagging at him and never really resolving unless some outside force intervenes.

And he will become habitual on certain kinds of problems, so that even when a specific situation is solved by gratuitous fortune, he gets the same kind of mess going again as quickly as possible.

Furthermore, all logic and appearances to the contrary, if he has gotten stuck like this you will find that he is himself creating both sides of the problem. He is stuck because he is putting both opposing forces there and holding them in opposition and sitting in the middle between them. That is why he can’t think and do something to change the situation.

There is more to discuss here, but we should run some processes first.

Most of these processes use “What is the problem?” as the first question. They are generally simple alternating commands where you spot the problem and then spot something about the problem and then spot the problem again etc. You need to keep spotting the problem because it will change and your awareness of it will increase. Also, an earlier problem that underlies the first one may come into view, so don’t make a point of continuing to spot the same problem.

15.1 Confront

This is very simple. Just alternate the two commands, letting the problem shift around or letting an underlying problem come into view as needed.

a) What is the problem

b) What part of that problem could you confront

15.2 Games and Creation

At basic, we are balancing the nothingness with an infinity of creation. As a person becomes blocked on direct creation, he still continues to add to the richness and variety by playing interesting games. When he can’t do that either, he starts creating problems compulsively because that at least gives him some kind of game and creation.

By inventing problems or games, the person begins to create causatively and can get off of the stuck compulsive creation that is holding a problem in place.

Each of the following 3 processes has two commands that should be alternated.

15.2.1a) What is the problem

15.2.1b) Invent a problem of comparable magnitude

15.2.2a) What is the problem

15.2.2b) Invent something worse than that problem

15.2.3a) What is the problem

15.2.3b) Invent a game that would be more interesting than that problem.

15.3 More on Confront

15.3a) what problem could you confront

15.3b) what problem could another confront

15.3c) what problem could others confront

15.3 More on Confront

15.3a) what problem could you confront

15.3b) what problem could another confront

15.3c) what problem could others confront

15.4 Solutions

If one has a problem of this sort (two things in conflict), and one “solves” it without confronting or taking apart the source of the conflict, the solution doesn’t actually remove the original problem but simply buries it. In our example of needing an extra room (perhaps one now needs a second bedroom for a child) and not having enough money for it, one might “solve” it by borrowing money or even by getting divorced.

This in turn becomes a new fixed idea because the solution must be held in place to avoid the original problem. And being fixed in place, it will in turn become a new problem. This is a self perpetuating mechanism which leads to ever more problems.

Let’s do some processes on this.

15.4.1a) What is the problem

15.4.1b) What solutions have you had for that problem

15.4.2a) What problem has another had with you

15.4.2b) What solutions have they had for that problem

15.4.3a) What problem has another had with others

15.4.3b) What solutions have they had for that problem

15.5 Incomplete Communications

The earliest problems came about through fixed ideas that rest firmly on the protest button that we addressed in the previous chapter. But the protest itself comes about because of communication barriers. And so we can also handle problems by addressing stopped communications.

15.5.1a) What is the problem

15.5.1b) What communications have you left incomplete about that problem

15.5.2a) What problem has another had with you

15.5.2b) What communications have they left incomplete about that problem

15.5.3a) What problem has another had with others

15.5.3b) What communications have they left incomplete about that problem

15.6 Responsibility

The person is creating their own problems.

First run:

15.6.1a) What is the problem

15.6.1b) What part of that problem could you be responsible for

And then run:

15.6.2a) What is the problem

15.6.2b) What part of that problem could you admit causing

15.7 Duality

Since we are concerned with problems that have two sides in conflict, lets practice spotting two things at a time.

Look around the room and spot two objects at a time until you can comfortably hold two things in your mind at once.

15.8 Running Both Sides

Now lets look at the two sided nature of problems. And let’s run back chains of problems because the person creates the same problem again and again.

This can be run many times, each time taking a problem back down a chain of earlier similar problems until the chain dissolves. Keep running this until you feel freed of the weight of past problems.

First spot or recall a problem. Then do the following steps over and over until either the problem dissolves or it seems to be getting more solid or has stopped changing (no new material is coming up). If this happens (becoming more solid or not resolving), then spot an earlier similar problem and run these steps on it. Keep going earlier similar until the entire thing comes apart with real relief.

The commands are:

a) state or restate the problem

b) spot something about one side of the problem

c) spot something about the other side of the problem

CHAPTER 16
MUST HAVE AND CAN’T HAVE

When you want something too much, it tends to run away from you. When you want to avoid something too strongly, it tends to seek you out.

Think of being in the water and reaching too hard for something so that you make a wave which pushes it away. And then think of pulling back from something so hard that it creates a suction which draws it to you.

It is not that you can’t like something and get it and have it, it is that you can’t crave something and cling to it without getting into trouble. It calls for a lightness of touch rather than desperation. The more desperate you are, the harder it will be.

You might say that your energy is behaving in a backwards fashion. Your attempts to draw in what you “must have” and to push away what you “can’t have” between them create a sort of unpleasant vacuum. It is similar to the “ridges” formed by the opposing forces of a problem (two things pushing against each other forming a sort of wall) but it is more dynamic in nature with love, fame, and fortune rushing away from you and undesirable things continually landing on your plate.

If you can reach a level of acceptance, of being willing to have or not have, if you can like and enjoy without craving and compulsion, if you can be disinterested or walk away from something without rejection and revulsion, then you can rise above this mechanism and dissolve it. That is the real secret of success. That is how to lead a charmed life where good things come your way instead of studiously avoiding you.

One of the best ways to break down a “must have” is to visualize wasting the item. Sometimes it might feel like you are feeding things into a vacuum for a few commands. And then the barrier will break down and you will find that its easy to have something if you will give a little bit of it away.

Then you can go further by visualizing giving it to others and others giving it to you.

We will run this on a number of common “buttons” (a button is something you push or that somebody else pushes on you to bring about a reaction, in other words, a hot topic).

In some cases, the item might be one that you are trying to avoid instead of something that you are trying to have. In that case, instead of “wasting” the item, you should run “having more of” the item as the first process (the other processes remain the same). We will discuss that variation further in the next chapter. For now, if one of these seems like something you want to get away from rather than have, use “have more of” instead of “waste” as the first process in the area.

16.1 Money

16.1.1

Visualize (invent and create a mockup) of ways to waste money. Imagine actual physical actions which do waste it. Keep mocking these up one at a time as well as you can until something comes apart or falls away.

If the need and craving were really bad, you will often feel warmth and energy (a pleasant sensation) as the barrier falls away.

Of course there are a few people who are already in good shape in this area, in which case the result might not be spectacular but simply feeling good after a few commands of this.

But note that even many rich people are not in good shape mentally on the subject of money, being trapped by their fortunes.

16.1.2

Note that money is the “energy” of society and it needs to flow freely.

Run these alternately:

a) visualize giving money to another

b) visualize another giving money to you

c) visualize another giving money to others

16.1.3

Money is only a medium of exchange. It is only a symbol or a substitution for actual work and possessions.

Run these alternately:

a) What could money be a substitution for

b) What could substitute for money

16.1.4

You need to be free on both accepting and rejecting. So let’s run:

a) What money could you accept

b) What money could you reject

Note that you can both accept and reject the same thing (in other words, you could do either one comfortably).

16.1.5

This drill is done by closing your eyes and visualizing clouds of money around your body. Then you take the cloud and push it into the body (don’t pull it in, push it in from outside, just visualize this as well as you can). After you do a few commands of this, mocking up a new cloud each time, then you throw the cloud away and have it explode in the distance. Again doing it a few times. Then go back to pushing it in, alternating these two actions back and forth, a few commands of each.

If either throwing away the cloud of money or pushing it into the body seems difficult, then do the opposite command a few times (push clouds of money into the body until you can throw them away or throw them away until you can push them in).

Begin this drill visualizing dirty and degraded money to start with and later (when you can handle that well) gradually improving the quality until you are mocking up extremely nice money (gold or whatever).

It is best if you mockup the stuff in a sphere all around you rather than just in front of you.

Do this until you feel really good, and can have or reject money comfortably.

16.1.6

Now close your eyes and imagine that you are looking down at a large city. Preferably one that you have some familiarity with and do not have a great dislike for.

Spot accumulations or flows of money within the city. For each one, reach down and connect to it, and then disconnect from it.

Initially you might find that these things tend to suck you in or that you have trouble disconnecting.

Continue this until you can reach and let go of these easily without any difficulty or urge to remain connected.

Note that a “greedy soul” between lives can often be lead around by the nose by mocking up some gold in front of him and leading him along behind it. This process should make you immune to silly tricks like that.

This entire set of processes should be continued until you can either have or not have money comfortably and do not feel under any compulsion either to get it or to avoid it. If you do feel any craving or compulsion, you should go back and run the above set of processes again.

After this, you should find that it is easier to think about money sensibly and that it is less difficult to acquire because you are no longer driving it away by clutching at it too hard. A bit of it might even fall into your lap gratuitously. And you should no longer be trapped by your own greed.

16.2 Sex and Sensation

Here we are talking about the sex act as a mechanism of strong pleasure and sensation rather than addressing love and admiration which are much higher level feelings that will be addressed later.

We are also talking about strong pleasurable sensations in general and if sex is an inappropriate item (you are too young or whatever), then substitute pleasure or pleasurable sensations in place of sex in the commands.

Also, if you are stuck on some drug which gives a powerful feeling of pleasure or ecstasy, then run this entire set of processes on it (using ecstasy or some other appropriate word) either instead of or in addition to running these processes on sex.

These are run like the ones in section 16.1 above unless otherwise noted.

16.2.1 Mockup a way to waste sex

16.2.2

a) visualize giving sexual sensation to another

b) visualize another giving sexual sensation to you

c) visualize helping a prospective partner to have sex with someone else

d) visualize helping someone else to have sex with a prospective partner.

Note that c) and d) are not meant to mean participation in an orgy, They are meant to be selfless aid of another even though you yourself might desire the prospective partner.

Note that this is a bit different from the way we ran money because with sex, either giving or receiving (questions a or b) are both to some degree have for self. You also need to run allowing others to have so that you can really be free in an area. Hence, the need for commands c) and d).

16.2.3

a) What could sex be a substitution for

b) What could substitute for sex

16.2.4

a) What sex or pleasurable sensation could you accept

b) What sex or pleasurable sensation could you reject

16.2.5

Mockup crowds of sexually desirable bodies around you, either clothed or not, and have them radiate strong sexual sensations at you. Begin with dirty and degraded (but still sexy) ones and gradually work up to ideal ones.

Push the crowds into your body a few times and then throw them off into the distance and have them explode a few times alternately as in 16.1.5 above.

Note that some mass or object is needed for this process, so that if you are running it on something like ecstasy instead of sex, you should select and mockup and appropriate mass to contain the sensation and radiate it at you.

16.2.6

Now close your eyes and imagine that you are looking down at a large city as in 16.1.6 above.

Spot desirable sexual flows and activities. For each one, reach down and connect to it, and then disconnect from it.

Continue this until you can reach and let go of these easily without any difficulty or urge to remain connected.

16.3 Food and Eating

We have bodies that, on a mechanical basis, need to eat. Since the need is chronic, it is easy to build up must haves and can’t haves in this area.

16.3.1 Mockup a way to waste desirable food

16.3.2

a) visualize giving desirable food to another

b) visualize another giving desirable food to you

c) visualize another giving desirable food to others

16.3.3

a) What could eating be a substitution for

b) What could substitute for eating

16.3.4

a) What desirable food could you accept

b) What desirable food could you reject

and then also run

a) What undesirable food could you accept

b) What undesirable food could you reject

16.3.5

Now mockup huge amounts of extremely desirable food surrounding you. Begin with yummy but “degraded” food (whatever you think of this way) and gradually improve the quality.

Push them into the body and throw them away as in 16.1.5 above.

16.3.6

Now close your eyes and imagine that you are looking down at a large city as in 16.1.6 above.

Spot desirable accumulations of food and crowds of people enjoying eating. For each one, reach down and connect to it, and then disconnect from it.

Continue this until you can reach and let go of these easily without any difficulty or urge to remain connected.

16.4 Work and Jobs

Although you might detest working, work and jobs are something that most people need to survive.

Here we will use “work” in the process commands because it isn’t always a formal salaried job. Housekeeping or going to school or doing charity work or simply having some role or task which one has undertaken and become responsible for are all included in this.

Note however that we are aiming this at desirable work rather than drudgery or slave labor.

16.4.1 Mockup a way to waste desirable work

16.4.2

a) visualize giving desirable work to another

b) visualize another giving desirable work to you

c) visualize another giving desirable work to others

16.4.3

a) What could work be a substitution for

b) What could substitute for working

16.4.4

a) What desirable work could you accept

b) What desirable work could you reject

and then also run

a) What undesirable work could you accept

b) What undesirable work could you reject

16.4.5

Now mockup clouds of work related objects, whatever seems to represent work for you, beginning with degraded ones and then moving on to better ones.

Push them into the body and throw them away as in 16.1.5 above.

16.4.6

Now close your eyes and imagine that you are looking down at a large city as in 16.1.6 above.

Spot places with desirable work that you’d enjoy doing. For each one, reach down and connect to it, and then disconnect from it.

Continue this until you can reach and let go of these easily without any difficulty or urge to remain connected.

16.5 Desirable Possessions

Here we want to run the kind of stuff that you really would want to have and perhaps can’t have. This could be cars or stereos or fancy china or jewelry or whatever.

If you have a strong desire for children or pets or even plants or some other special thing, then repeat this entire set of processes again using that.

This can also be run on “beautiful things”, with the emphasis on the aesthetics of the objects, especially objects of art.

16.5.1 Mockup a way to waste desirable possessions.

16.5.2

a) visualize giving desirable possessions to another

b) visualize another giving desirable possessions to you

c) visualize another giving desirable possessions to others

16.5.3

a) What could desirable possessions be a substitution for

b) What could substitute for desirable possessions

16.5.4

a) What desirable possessions could you accept

b) What desirable possessions could you reject

and then also run

a) What undesirable possessions could you accept

b) What undesirable possessions could you reject

16.5.5

Now mockup clouds of desirable possessions, beginning with degraded ones and then moving on to better ones.

Push them into the body and throw them away as in 16.1.5 above.

16.5.6

Now close your eyes and imagine that you are looking down at a large city as in 16.1.6 above.

Spot accumulations of desirable possessions. For each one, reach down and connect to it, and then disconnect from it.

Continue this until you can reach and let go of these easily without any difficulty or urge to remain connected.

16.6 Love and Admiration

The desire for love and admiration is very basic to a being.

Desires for fame and/or respect can also be run here.

16.6.1 Mockup a way to waste love and admiration.

16.6.2

a) visualize giving love and admiration to another

b) visualize another giving love and admiration to you

c) visualize another giving love and admiration to others

16.6.3

a) What could love or admiration be a substitution for

b) What could substitute for love or admiration

16.6.4

a) What love could you accept

b) What love could you reject

and then also run

a) What admiration could you accept

b) What admiration could you reject

16.6.5

Now mockup crowds of people flowing of love and admiration at you, beginning with degraded people and then moving on to better ones.

Push them into the body and throw them away as in 16.1.5 above.

16.6.6

Now close your eyes and imagine that you are looking down at a large city as in 16.1.6 above.

Spot activities involving love or admiration. For each one, reach down and connect to it, and then disconnect from it.

Continue this until you can reach and let go of these easily without any difficulty or urge to remain connected.

16.7 Other Areas

If there is some other kind of thing that you feel compelled to have but can’t seem to get, you can form a set of processes similar to the above to handle it.

Fill in the blanks with the appropriate item.

16.7.1 Mockup a way to waste _____.

16.7.2

a) visualize giving _____ to another

b) visualize another giving _____ to you

c) visualize another giving _____ to others

16.7.3

a) What could _____ be a substitution for

b) What could substitute for _____

16.7.4

a) What _____ could you accept

b) What _____ could you reject

16.7.5

Now mockup clouds of _____ or objects that represent _____ around you.

Push them into the body and throw them away as in 16.1.5 above.

16.7.6

Now close your eyes and imagine that you are looking down at a large city as in 16.1.6 above.

Spot collections of _____, or activities involving _____. For each one, reach down and connect to it, and then disconnect from it.

Continue this until you can reach and let go of these easily without any difficulty or urge to remain connected.

CHAPTER 17
MUST AVOID AND CAN’T GET RID OF

This is the flip side of the MUST HAVE / CAN’T HAVE difficulty discussed in the previous chapter. These are the things that many people feel they MUST AVOID but can’t seem to get rid of.

When we were handling something that a person Must Have, we had to begin by wasting it to reverse the stuck flow on trying to get it. Once that is knocked out, then we run general processes of accepting and rejecting it to stabilize the person so that he doesn’t start the whole mess over again.

For something that the person is trying to get rid of which wouldn’t go away (and almost seems like he is pulling in on himself), the first process has to be the exact opposite. Since he is compulsively avoiding, he must mockup ways to have more of whatever it is until the stuck point dissolves. Then we do the rest of it exactly the same as we did for a Must Have because the remaining steps get the person to a point where he can accept or reject at will without compulsion.

Refer back to section 15.1 in the previous chapter for general information on doing these processes.

Again we will work over some common things that people are often avoiding.

17.1 Drudgery

Here we are looking at the flip side of desirable work. This is the stuff that the person doesn’t want to do and is not interested in doing but is made to do by whatever circumstances.

And the more he tries to avoid it, the more it seems to seek him out.

17.1.1 Mockup a way to have more drudgery.

17.1.2

a) visualize imposing drudgery on another

b) visualize another imposing drudgery on you

c) visualize another imposing drudgery on others

17.1.3

a) What could drudgery be a substitution for

b) What could substitute for drudgery

17.1.4

a) What drudgery could you accept

b) What drudgery could you reject

17.1.5

Now mockup clouds of things involving drudgery around you.

Push them into the body and throw them away as in 16.1.5 above.

17.1.6

Now close your eyes and imagine that you are looking down at a large city as in 16.1.6 above.

Spot activities involving drudgery. For each one, reach down and connect to it, and then disconnect from it.

Continue this until you can reach and let go of these easily without any flinch at connecting to them.

17.2 Pain

Most people do not like pain. In trying to avoid it they often encounter more. So let’s handle this.

17.2.1 Mockup a way to have more pain.

17.2.2

a) visualize giving pain to another

b) visualize another giving pain to you

c) visualize another giving pain to others

17.2.3

a) What could pain be a substitution for

b) What could substitute for pain

17.2.4

a) What pain could you accept

b) What pain could you reject

17.2.5

Now mockup clouds of things involving pain around you.

Push them into the body and throw them away as in 16.1.5.

17.2.6

Now close your eyes and imagine that you are looking down at a large city as in 16.1.6.

Spot people and things involving pain. For each one, reach down and connect to it, and then disconnect from it.

Continue this until you can reach and let go of these easily without any flinch at connecting to them.

17.3 Criticism

Another thing that we often try to avoid and can’t seem to get away from is criticism.

17.3.1 Mockup a way to receive more criticism.

17.3.2

a) visualize criticizing another

b) visualize another criticizing you

c) visualize another criticizing others

17.3.3

a) What could criticism be a substitution for

b) What could substitute for criticism

17.3.4

a) What criticism could you accept

b) What criticism could you reject

17.3.5

Now mockup crowds of critical people around you.

Push them into the body and throw them away as in 16.1.5.

17.3.6

Now close your eyes and imagine that you are looking down at a large city as in 16.1.6.

Spot activities involving criticism. For each one, reach down and connect to it, and then disconnect from it.

Continue this until you can reach and let go of these easily without any flinch at connecting to them.

17.4 Aggravation

Another thing that we often try to avoid and can’t seem to get away from is aggravation.

17.4.1 Mockup a way to receive more aggravation.

17.4.2

a) visualize aggravating another

b) visualize another aggravating you

c) visualize another aggravating others

17.4.3

a) What could aggravation be a substitution for

b) What could substitute for aggravation

17.4.4

a) What aggravation could you accept

b) What aggravation could you reject

17.4.5

Now mockup crowds of critical people around you.

Push them into the body and throw them away as in 16.1.5.

17.4.6

Now close your eyes and imagine that you are looking down at a large city as in 16.1.6.

Spot activities involving aggravation. For each one, reach down and connect to it, and then disconnect from it.

Continue this until you can reach and let go of these easily without any flinch at connecting to them.

17.5 Other Areas

This can be used for other things that you are trying to avoid. These could be things such as bills or punishments or whatever.

Fill in the blanks with the appropriate item.

17.5.1 Mockup a way to have (receive) more _____.

17.5.2

a) visualize giving _____ to another

b) visualize another giving _____ to you

c) visualize another giving _____ to others

17.5.3

a) What could _____ be a substitution for

b) What could substitute for _____

17.5.4

a) What _____ could you accept

b) What _____ could you reject

17.5.5

Now mockup clouds of _____ or objects that represent _____ around you.

Push them into the body and throw them away as in 16.1.5.

17.5.6

Now close your eyes and imagine that you are looking down at a large city as in 16.1.6.

Spot collections of _____, or activities involving _____. For each one, reach down and connect to it, and then disconnect from it.

Continue this until you can reach and let go of these easily without any flinch at connecting to them.

CHAPTER 18
CAUSE

Early on, the being can act and be at cause over things. But sometimes he regrets what he has done and inhibits himself from further action. And sometimes he becomes guilty or ashamed over what he has done and begins to withhold both his communications and himself from others. Eventually the being ends up in a state where he can’t act and cannot communicate and is holding himself tightly under control.

In this chapter we are not worried about ethics or morality or responsibility or justifications. Those are more advanced topics, because you need to confront doing things first before you can sanely consider what should or shouldn’t be done.

And its not just crimes or evil deeds that the person is withholding. Areas can shut down to the point where the person is withholding everything in that area, not just bad things but even nice things.

So the emphasis here is on spotting any actions and any restraints.

As we did with simple communication barriers, our intention here is to knock out the “subconscious” barriers to action. We want an individual to be capable of doing anything without buried inhibitions coming into play. But this does not mean irresponsibility. It simply means that the choices and actions are conscious instead of hidden. Just because you can do anything does not mean that all things are desirable or helpful.

As a further reassurance, let me point out that the fact of withholding is one of the strongest factors that causes a being’s ethical sense to deteriorate, and that the dark weight of regret leads to further mistakes which the person regrets even more. In other words, there are feedback effects at work here. Our intention is to break out of a declining spiral where the person becomes ever less capable of acting.

18.1 Willing to Do

Let’s start very simple. As always, these commands are alternated over and over.

a) What would you be willing to do.

b) What would you be willing to have another do.

c) What would you be willing to have others do.

18.2 Willing to Reveal

a) What would you be willing to reveal.

b) What would you be willing to have another reveal.

c) What would you be willing to have others reveal.

18.3 Finding Out

a) What shouldn’t people find out about you

b) Who would it be safe to tell that to

c) What shouldn’t people find out about another

d) Who would it be safe for them to tell that to

18.4 The Body

Now let’s work over some specific areas, beginning with bodies. Each process has two commands run alternately.

18.4.1a) What have you done with your body

18.4.1b) What have you kept yourself from doing with your body

18.4.2a) What has another or others done with their body

18.4.2b) What has another or others kept themselves from doing with their body

18.4.3a) What would you permit another or others to do with their body

18.4.3b) What have you kept another or others from doing with their body

18.4.4a) What could you let others find out about your body

18.4.4b) What have you kept hidden about your body

18.4.5a) What could another or others safely let you find out about their bodies

18.4.5b) What have another or others kept hidden about their bodies

18.5 Sex

Note that “involving sex” not only means sexual acts but also sexual relationships and in childhood would include boys teasing girls etc.

18.5.1a) What have you done involving sex

18.5.1b) What have you kept yourself from doing involving sex

18.5.2a) What has another or others done involving sex

18.5.2b) What has another or others kept themselves from doing involving sex

18.5.3a) What would you permit another or others to do involving sex

18.5.3b) What have you kept another or others from doing involving sex

18.5.4a) What could you let others find out about you involving sex

18.5.4b) What have you kept hidden about yourself involving sex

18.5.5a) What could another or others safely let you find out about themselves involving sex

18.5.5b) What have another or others kept hidden about themselves involving sex

18.5 Family

This could be parents, relatives, spouses, children, or even members of a close knit commune that you are a part of. If some specific one of these is especially charged up (continually fighting with the wife or a parent or whatever), then use it in place of family and run that first before running family in general. Note that you should use a general form (”a wife”) rather than your specific wife right now in case their are earlier similar things that might need to come up.

18.5.1a) What have you done involving family

18.5.1b) What have you kept yourself from doing involving family

18.5.2a) What has another or others done involving family

18.5.2b) What has another or others kept themselves from doing involving family

18.5.3a) What would you permit another or others to do involving family

18.5.3b) What have you kept another or others from doing involving family

18.5.4a) What could you let others find out about you involving family

18.5.4b) What have you kept hidden about yourself involving family

18.5.5a) What could another or others safely let you find out about themselves involving family

18.5.5b) What have another or others kept hidden about themselves involving family

18.6 Work

This is the area of work and jobs and group activities where you have some responsibility to get something done. It includes housework and taking care of the children etc. Again, if a specific area is particularly charged up, you can run it first before running work in general.

18.6.1a) What have you done involving work

18.6.1b) What have you kept yourself from doing involving work

18.6.2a) What has another or others done involving work

18.6.2b) What has another or others kept themselves from doing involving work

18.6.3a) What would you permit another or others to do involving work

18.6.3b) What have you kept another or others from doing involving work

18.6.4a) What could you let others find out about you involving work

18.6.4b) What have you kept hidden about yourself involving work

18.6.5a) What could another or others safely let you find out about themselves involving work

18.6.5b) What have another or others kept hidden about themselves involving work

18.7 Society

This area includes governments, courts, policemen, lawyers, protesters, wars and armies, racial prejudice, ideologies, social classes, an so on. If a particular area is heavily charged, run it first before doing society in general.

18.7.1a) What have you done involving society

18.7.1b) What have you kept yourself from doing involving society

18.7.2a) What has another or others done involving society

18.7.2b) What has another or others kept themselves from doing involving society

18.7.3a) What would you permit another or others to do involving society

18.7.3b) What have you kept another or others from doing involving society

18.7.4a) What could you let others find out about you involving society

18.7.4b) What have you kept hidden about yourself involving society

18.7.5a) What could another or others safely let you find out about themselves involving society

18.7.5b) What have another or others kept hidden about themselves involving society

18.8 Thought and Creativity

This area is very intimate to a being. Though includes ideas and ideals and moves into the areas of aesthetics and creativity. It can also include ethics and knowledge and understanding.

18.8.1a) What have you done involving thought or creativity

18.8.1b) What have you kept yourself from doing involving thought or creativity

18.8.2a) What has another or others done involving thought or creativity

18.8.2b) What has another or others kept themselves from doing involving thought or creativity

18.8.3a) What would you permit another or others to do involving thought or creativity

18.8.3b) What have you kept another or others from doing involving thought or creativity

18.8.4a) What could you let others find out about you involving thought or creativity

18.8.4b) What have you kept hidden about yourself involving thought or creativity

18.8.5a) What could another or others safely let you find out about themselves involving thought or creativity

18.8.5b) What have another or others kept hidden about themselves involving thought or creativity

18.9 Other Areas

Areas where you are having trouble and difficulties often include harmful acts, inhibited actions, and withheld secrets.

So if there is a particular kind of person or thing or area that is giving you real difficulty, fill it in the blanks and run this set of processes against it.

You can also run this on other general areas such as lifeforms or possessions or spirits or religion or even (for the advanced student or on a second pass) on creation and destruction.

18.9.1a) What have you done involving _____

18.9.1b) What have you kept yourself from doing involving _____

18.9.2a) What has another or others done involving _____

18.9.2b) What has another or others kept themselves from doing involving _____

18.9.3a) What would you permit another or others to do involving _____

18.9.3b) What have you kept another or others from doing involving _____

18.9.4a) What could you let others find out about you involving _____

18.9.4b) What have you kept hidden about yourself involving _____

18.9.5a) What could another or others safely let you find out about themselves involving _____

18.9.5b) What have another or others kept hidden about themselves involving _____