From pilot@hiddenplace.com Thu Dec 18 14:00:26 1997 Path: szdc!super.zippo.com!lotsanews.com!logbridge.uoregon.edu!newsfeed.internetmci.com!206.229.87.25!news-peer.sprintlink.net!news-sea-19.sprintlink.net!news-in-west.sprintlink.net!news.sprintlink.net!Sprint!206.117.249.5!news-wis-88.sprintlink.net!demon!mail2news.demon.co.uk!not-for-mail Newsgroups: alt.clearing.technology,alt.spiritual.enhancement From: pilot@hiddenplace.com (The Pilot) Subject: Super Scio <3 of 11> SELF CLEARING BOOK Organization: The Pilot's hidden place Lines: 1529 Date: 18 Dec 1997 14:00:26 Message-ID: Reply-To: pilot@hiddenplace.com Distribution: world NNTP-Posting-Host: 144.19.18.32 Xref: szdc alt.clearing.technology:30605 alt.spiritual.enhancement:834 -----BEGIN PGP SIGNED MESSAGE----- SELF CLEARING FILE #3 OF 11 --------------------------------------------- Copyright 1997 All commercial rights are reserved to the author, who currently wishes to remain anonymous and therefore is writing under the pen name of "The Pilot". Individuals may freely copy these files on the internet for their own use and they may be made available on any web server who does not charge for them and who does not alter their contents. --------------------------------------------- SELF CLEARING CHAPTER 9: MORE ON COMMUNICATIONS Now that we have knocked down some barriers to communicating freely, its time to look at the mechanics involved in communication. In its simplest form, communication is a projection of something from a source point to a receipt point. In some respects, we could even think of all particle motion or flows of energy as being communications from one location to another. But here we are interested in communications originated by a living being, and this has the special aspect of being created and projected here and now at the will of the originating individual. This is special because much of what we perceive is old stuff that is continuing to bounce around. There are many useful things that we can address here and we will take them up one at a time, doing some drills as we go along. Even a small amount of work in this area can significantly improve someone's life because it is such a major part of our interaction with other people. 9.1 Projecting Intention The simplest and most powerful factor involved in actually getting a communication across is to project or intend the communication across the distance and into the spot where you want to deliver it. Interestingly enough, the words and mechanics are secondary to the intention itself. You can say the wrong words and people get what you mean if your intention is strong enough. You can whisper across a noisy room and be heard by your intended recipient. Strange and wonderful things can occur as you develop skills in this area. On simply reading the drills given here, they might seem silly or trivial. They are not, but you will need to try them to understand the effect. 9.1.1 Pick an object in the room and begin saying "Hello" to it out loud. Notice the point in space into which you are projecting each hello. Intentionally aim some of them to land in front of or behind the object and to the right and left of it. Then focus in and have the hello land right in the center of the object. Pick another object and repeat this. Concentrate on getting the hello into specific points under your control and with awareness of where the specific point is that you are projecting into. Continue this until you master projecting your intention into specific points. Note that here we are using the active rather than the passive definition of intention. In other words, this is in the sense of intending something to happen rather than contemplating one's intentions or motivations. 9.1.2 Now rapidly look around the room selecting objects and saying hello to them, having the intention land squarely in the middle of the object each time. If you feel that one missed and didn't really land in the object, then say hello to another object and then go back and say hello to the one you missed rather than struggling to correct your intention. In other words, keep moving along briskly in a positive manner bouncing back as needed until you are satisfied that you are reaching everything satisfactorily. 9.1.3 Now makeup a nonsense word and have it mean "hello". Say this word, but have the intention "hello" land in the objects. Next, use random words that have other meanings, but say them to the objects with the intention that they mean "hello". Do this until you can decouple your mental intention from the verbalization and project an intention regardless of the sounds you are using. 9.1.4 Now shout hello at objects until you feel any barrier that you might have on projecting force has given way. Then whisper hello at objects while projecting a strong intention. If needed, alternate a few commands of each until you can maintain as strong an intention while whispering as you do while shouting. 9.1.5 Now project the intention "hello" into objects silently. The idea here is to get the intention into the object rather than simply thinking it in your head. Occasionally say hello out loud to the objects a few times and then go back to the silent intention. Continue this until you can maintain the strength of your intention even if you are silent. As in all of these drills, you project your intention into individual objects, hitting precise spots. 9.1.6 Pushing in one direction can be tiring. Communications and intentions do not have to be two way, but they are more comfortable when they move in both directions. So, to balance this a bit, intend "hello" into each object silently and then imagine that it is saying "thank you" back to you, with the intention moving from the object to you. Continue this until you feel comfortable. Note that it is actually you who is providing the intention on this returned communication. 9.1.7 Try these things in everyday conversation, saying things with a strong mental intention and also experimenting a bit with not putting any intention behind what you are saying or putting out a different intention than the words you use. Notice how people react and see what you can observe. Note that very strong intentions tend to be commanding. Also note that people often feel non-verbal intentions but choose to ignore them. If you get very good at this, you can sometimes make a waiter or waitress jerk or turn around with a silent intention, but they are so good at ignoring shouted cries for attention from customers that ignoring a silent intention is very easy for them. Even if you can see them react, they will make a point of not responding. You will find, however, that you can often catch their attention with a whisper across a noisy room and they respond best to this because its novel and it gets around the heavy mental shields they have built up against being continually pushed around by the customers. The lighter the touch, the better the reaction. 9.2 Acknowledgments If somebody is determined to get a communication across, they keep pushing and repeating the communication until they see that it has been received. If their observation is poor, it is hard for them to see that the communication was received unless they are given some sort of acknowledgment for the communication. Furthermore, many things that a person is doing or creating compulsively or automatically are old attempts to communicate something which were never properly acknowledged. And in the course of everyday conversation, the communications will often go smoother if there is some acknowledgment back and forth as well as originated communications. There are many things that you can say to acknowledge a communication. Sometimes you only wish to convey that you heard it and other times you might also convey agreement. Note that you do not have to agree to acknowledge something. The person can at least be made to feel that he has gotten his message across. To acknowledge, you might say things such as "Good", "Fine", "Thank you", "I got that", "I heard that", "All right", etc. Acknowledgments can convey one's feelings or simply be a pure and complete fulfillment of the communication without any implied evaluation of the content. If you convey a feeling of sarcasm or criticism with a supposed acknowledgment, you are actually rejecting the communication instead of acknowledging and this can create upsets. If you must disagree, you are better off acknowledging purely (so that the person knows that you understood what they were saying) and then explaining your disagreement rather than cutting straight in with a criticism. If you are processing somebody else, you generally just want to let them consider things without putting in your own two cents worth, so you practice using pure acknowledgments that do not imply any evaluation. In ordinary conversation however, more feedback is often needed. But if somebody is getting something off of their chest, you would be wise to acknowledge in a pure manner so that they can purge themselves of what they need to say. An acknowledgment can be a full and complete stop, or a simple acknowledgment of the specific communication, or a partial (or half) acknowledgment which encourages the person to say more. These can all be practiced. 9.2.1 Imagine objects in the room saying hello to you and you acknowledge each one by saying "Thank you" out loud. Put the acknowledgment precisely into the object as in the intention drills given in the previous section. 9.2.2 You can acknowledge with too much force, not only ending the cycle of communication but also putting in an extra push that can overwhelm the person you are talking too. You can also acknowledge too weakly (not an encouraging half acknowledgment to get the person to talk more, but simply too weak). Have objects say hello to you and practice over and under acknowledging them, doing a few with too much force (shouting or whatever) and then a few that are too weak, and then a few correct ones. Go through these a few times until you master this and then finish off with good acknowledgments. 9.2.3 Now have objects say hello to you and acknowledge them silently. 9.2.4 Have objects say hello to you and practice acknowledging (out loud) with various attitudes of approval or disapproval and also doing a few pure acknowledgments occasionally. Continue until you master this and then finish off with some pure acknowledgments. 9.2.5 Now practice partial acknowledgments as follows: Have an object say hello to you. Give it a partial or leading acknowledgment which encourages it to say more. This could be a normal acknowledgment said in a leading manner or even a questioning "umm..?". Then imagine it saying "The weather is nice" and give it a full acknowledgment. Pick another object and do the same until you have this mastered. 9.2.6 Now try this in everyday conversation. Again, experiment a bit and observe the results. You can often defuse troublesome situations by acknowledging very fully and absolutely while not saying or originating anything else yourself. Handle everything, even questions, by continuing to say something like "thank you very much, I really understood what you said" in a strong and confident manner. Each strong acknowledgment tends to end the action that the other person is putting there and they keep having to start all over again. This trick of continuing to acknowledge without originating works great as a defense against salesmen. Don't depend on it in high violence situations, but it does work sometimes, use your judgment. As for policemen, it might sometimes get you off with a reprimand instead of a traffic ticket, but don't expect it to derail somebody who is intent on doing their duty. 9.3 Putting it all together Let's wrap this up with some practice at asking a question with intention, getting an answer, and acknowledging the answer. For this we need live people and a simple gimmick to provide an excuse for asking an inoffensive question. The easiest way to do this is to do a survey. Get a clipboard and attach a notepad to it. If necessary, practice writing on it while standing up. It will be easier if you look and dress professionally or in an appropriate manner depending on the location and the questions used. Make up a pair of survey questions. "What was the last movie that you saw?" and "Did you like it?" will generally work fine as long as they are appropriate to the place where you will do the survey. When you ask the question, you need to be interested in hearing the answer, so try to use a question that you can work up some enthusiasm for. And remember that this is a chance to learn a bit more about people. On that basis, you should have some real interest in hearing what they have to say. This is good practice for getting along well at social gatherings, because people like it when somebody is interested in what they are saying. You might as well do this as a real survey and actually total up the results afterwards. This will ensure that you actually write up the answers properly (people will find it annoying if you don't) and you will know the results and be able to answer smartly in case one of the people surveyed sees you again later and asks. Also, this might make it a bit more fun. If anybody asks, you can say that you are doing this for a course that you are taking. Psychology students, marketing students, and students of statistical analysis do these kind of things all the time. There is no need to pretend to be doing an official survey for some company. Go to a crowded place. Select individuals, go over to them, and ask them if you can ask them a survey question. Acknowledge the answer, and if they are willing, go ahead and ask the first question, acknowledge it, and then ask the second question and acknowledge it. Write down the answers. Thank them for their time and move on to the next one. If they have a good bit to say, you can encourage them with partial acknowledgments. If you try to give somebody a strong acknowledgment too soon, they will feel that you are trying to stop them from communicating or that you didn't get what they are trying to say and they have a tendency to repeat themselves and talk on at great length. This is called a premature acknowledgment. Try to avoid doing it and when you do, live with the consequences. You goal is to cleanly hear a full communication and acknowledge it at the right moment with the right amount of strength to properly complete it. If they originate something else instead of answering, let them say what they need to, acknowledge it fully, handle it if necessary (they may need the time or directions), and repeat your question. If somebody proves troublesome or dangerous, handle with acknowledgments and gently disconnect. 9.4 Summary There are a great deal of things that can be drilled here. The Scientology communication course does some work in these areas, but it is dependent on having pairs of students who can coach each other. Here we have gone further in some areas and done less in others as necessitated by the solo nature of this book. Remember, this book is only a beginning. The subject matter of each chapter can be carried further. ================= SELF CLEARING 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. ================= SELF CLEARING 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 the body. 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. ================= SELF CLEARING 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. ================= SELF CLEARING 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. ================= -----BEGIN PGP SIGNATURE----- Version: 2.6 iQCVAgUBNJkoGMsIt3ZgVQbNAQHgPgQAi8kjxDKnvniWAh8voqM6GDsc/DSUyhM+ /wBdO+FdCRigdSfODcssaFNS4zq6UQM+MvDbDuXzDj2AJha7hDOK28svMNGhLXWp IfSkNqtgQMNqkeLPd4vaNSyvae6ifs1Z/Rvt2Y5mpzmVcMAF45LWD+yqQcr1ERLv Txy/Fe/a9oM= =yxHF -----END PGP SIGNATURE-----