6202C27 SHSpec-116  Auditor's Code

     The Auditor's Code is to make auditing possible.  It is a practical tool,
like most of scientology.  The Auditor's Code was compiled in 1951 in
Wichita.  All of the points of the Auditor's Code are empirical points.  The
first theoretical code, in DMSMH, had greater appeal but was not the practical
code.  LRH still favors it, because it includes the idea that "An auditor is
courageous.  "[See DMSMH, p. 178.]

     The first dianetic Axioms were written in 1951; they are quite practical
as auditing axioms and should be given more attention.  Similarly with the
Pre-Logics.  The Logics are interesting as a synthesis of all education, but
there you are on theoretical material.

     The mind, as discussed in DMSMH, is still what you are working with;
there is also some data in The Original Thesis that is very applicable to
auditing: The auditor as a thetan plus the PC as a thetan is greater than the
PC's reactive mind, etc.  The auditor cannot condemn the PC and expect the PC
to overcome the reactive mind.  That set of formulas is what the Auditor's
Code was set up to put into effect.  The rules help the auditor avoid
invalidating the PC as a thetan and thereby beefing up his reactive mind.

     The reactive mind is made up of machinery, circuits, and valences.  Where
machinery fits in is unclear, unless it is the valence of a machine.  A
circuit is a specialized function of an identity or valence; it is a
balled-up, automatic, no-thetan valence.  The thetan gave the
identity-which-now-is-a-circuit orders for so long that now the circuit is
giving the PC orders.  It's the stuck flow mechanism, the backflow.  The PC, a
thetan, has been resident in this body, the identity, giving it orders, say,
to eat -- all of the mechanical actions of eating, etc.  This has gone on for
so long that the PC gets, as a backflow, the idea that the identity should
feed him.  So it becomes a circuit.

     This is all pertinent to 3DXX, since all the things that make this life
difficult went on in the lifetime of the earlier identity, in an even more
arduous and sincere way, no doubt.  That life has been lived, and it is now
neatly packaged as engrams, ridges, circuits, etc., all floating free, no
longer located on the track.  A package is the accumulated life experience of
a past identity.

     Just as this present lifetime can get grouped (the Black V case), in the
same way, you can have a valence going into a grouper and becoming a round
black ball circuit which gives orders.  does various things, etc.  As we pull
this apart, we will find all the picture manifestations and mechanisms you
have in engrams, chains, etc., all present in that circuit.

     That circuit belongs somewhere on the time track, in relation to the
other circuits, but if it is part of the GPM, it has floated free from its
position on the time track and every moment of time is now time.  It is
instant time, hence your instant read on the E-meter.  [Instant read occurs
because there is no need to look or think and key anything in to get the
read.  That which reads with an instant read is already there and keyed in, in
an eternal present time.]

     The following data is pertinent: the above, plus the phenomena of matter,
energy, space, and time, the association of incidents, the confusions, and the
early axiom that life is composed of differences, similarities and identities
["The mind resolves problems related to survival, utilizing its ability to
conceive similarities and observe differences" (Dianetics: "The Original
Thesis", p. 59); "The analytical mind is that portion of the mind which
perceives and retains experience data to compose and resolve problems and
direct the organism along the four dynamics.  It thinks in differences and
similarities.  The reactive mind is that portion of the mind which files and
retains physical pain and painful emotion and seeks to direct the organism
solely on a stimulus-response basis.  It thinks only in identities." (DMSMH pp
58-9)].  All time is identified with -- this time, and we get all these
identities giving pcs all these orders, dictating all these reflexes, and that
is really all you are handling.

     All the counterpoints of morality that do exist and have existed give us
so many confusions and conflicts on rightness of conduct that we can then get
people seeking right conduct until they go nuts.  Most laws are passed to
prevent earlier laws from being applied.  If you are an Egyptian, then a
Persian, then a Greek, then a Roman; if you set up a rightness-of-conduct
circuit for one culture, you will be nutty in your next culture.  Your circuit
will have points of conflict with current mores.  If you set up a new circuit,
you have more new automatic impulses which have to cancel the previous ones,
etc., etc.  Overlaid and confused by the built-in stops after a few lifetimes,
we may feel less than free, unable to decide, etc.  This wouldn't be so bad if
rightness of conduct was a light matter.  But we get into cultures where it is
a life and death matter.  Then the solution may be to forget it all, to not-is
it, to say that we have only lived once, to shove it under the rug.  But now,
having hidden the source of the "now-I'm-supposed-tos", it's even worse.  We
go around getting strange ideas which we can't even stop, feeling peculiar.

     If it were just rightness of conduct that we were concerned about, it
wouldn't be too bad.  But the moral codes are usually enforced with somatics.
The somatic is most intimately connected, in mental phenomena, with rightness
and wrongness of conduct:  punishment.  Just the physical universe enforces
punishment for wrong estimation of direction and effort.  For instance, if one
makes a mistake in one's footwork, one may fall downstairs.  Rightness of
conduct enforced with pain, inevitably becomes an enforced conduct.  So these
valences and circuits enforce rightness of conduct on the PC, with pain as the
enforcer (the somatic).  We try to run them out and get somatics.  The somatics appear so formidable that it seems we had better not touch the valence.  This protects it and allows it to keep up its flow of orders to the PC.

     If you want to see how much command value the valence has over the PC,
note what he is saying, doing, and thinking in the few minutes just before you
nail the item.  At that time, it is in its highest level of restimulation; its
command value is extreme.  When it is found and identified, its command value
drops off.  But if it is also a very unsafe thing that has tremendous
withholds in its own lifetime; if it is a valence that keeps dropping out of
the PC's sight and is unsafe to reveal, the PC will dramatize it more.  When
it has been brought to view, he won't dramatize it much but he will still feel
its impulses and feel upset about having the impulses.  That makes him feel
very odd.

     A PC who is running his 3DXX terminal can find himself equating all his
normal activities as being those of the terminal.  It can make him feel that
he is on the verge of being found out all the time.  He is being it, not being
it, and deciding he doesn't have to be it.  These are identities the person
has been, residual training patterns and facsimiles from those lifetimes.
Every facsimile from that lifetime is in that bundle.  The pictures are there,
but smudgy and out of focus.  Then, as you try to run them, you find that they
have been laid in with tremendous cold.  This makes winter a bad time to run
3DXX.  These black masses are drained of heat energy, mostly.  However, like
cinders, they contain occasional hot spots, so you can get fevers off of
them.

     After death, between lives, people often go off into the ionosphere or
into space, where it is very cold.  Here, the track collapses and they get all
their stuff keyed in, because cold = no motion = no time.

     Every one of these bundles contains pictures in a greater or lesser
degree of decay.  The pictures are already burnt out and deteriorated to some
degree and don't show up too well.  The PC may be disappointed not to have
better pictures of those lifetimes.  This could be the way it goes: the item
itself was scarce, so he made a picture of it.  Then, because he didn't have
the item but did have the picture, the picture itself became scarce and
therefore very valuable.  It could become so scarce and so valuable that the
PC couldn't have it at all.  That is the condition of most of these circuits
and valences.  At the same time the PC wants these pictures and has to have
them, he won't have anything to do with them and can't have them, so you have
a no-havingness of the pictures.  So he uses the picture; he depends on it to
orient himself and to tell you what he is doing, so he remains in a state of
"Godhelpus".  As you remedy his havingness and bring these things back,
prepcheck them, get his overts off, etc., this state of affairs will improve.

     A person's havingness deteriorates to the degree he commits overts.  Per
the overt-motivator sequence, only when an individual has done something to
another can he receive the same action as an inflow.  Fortunately, it is not a
one-for-one mechanism; it is the sensibility of having done something that
counts.  When you have done something to something, you have cut down your
havingness.  You get individuated to the point where it is their havingness
and my havingness and therefore I can protect my havingness by destroying
their havingness.  This totally overlooks the point that it is all your
havingness.  If you destroy someone else's havingness, you destroy your own,
because you have what others have.  Havingness as personal ownership is a misconception.  You actually own that which you can perceive.  This has degraded down to the idea that you can only own that which you can personally use.  Freedom of use is the final idea of havingness to a lot of people, but it isn't really the final idea of havingness at all.  That is why the communist and the socialist, etc., can make such an effect on society: because he is talking on a harmonic that is a mockery of what is basically true.  All ideas of ownership are postulated ownerships.  Nobody really owns anything except those things that one owns by the right of having created them.  Therefore, some people fall back on creativeness as the only way of life, because it is the only possible way of declared ownership.  What they neglect to point out is that what the other guy made is theirs, too. Community property is a lower mockery of this fact.  "I don't even know that you own everything you create.  You can continue responsibility for the things you create without owning them."

     In auditing, the problem is to understand what fundamentals are important
and what are not fundamentals.  Don't think all data are equally important.
The things mentioned in this lecture are the basic, important things.  The
importance of a datum in relation to other data is the sole criterion of the
value of the datum.  In all study, one must evaluate the importances of your
data relative to the purpose and activity you are going to do.  It is not
enough to be learned and to know data.  To be wise, you have to be able to
relate data to actions.  People tend to make data of a monotone value.  Not
all this data in dianetics and scientology is equally important, but if you
know the basic and fundamental data, you can easily decide what to handle and
how, in a session.