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.



Your thoughts, emotions, and attitudes are yours to command.

We often give control of these over to other people.  It can
be quite interesting and is a part of living life.  But it
is always within your power to take back control of these
and think and feel what you wish regardless of the dictates
of life, society, or physics.

Mastery over your own mind is a necessary step in your
spiritual advancement.  In this chapter we will take some
beginning steps in this direction.

This is also a good time to begin keeping a notebook recording
the processes that you are running.  You will want to note down each
process and anything interesting that happened and anything that
you wish to note for future reference.

Keeping a record has many uses.  If, for example, you get tangled
up and aren't doing so well, you can look back and review what
happened.  Sometimes when you get in trouble, it was actually
the last step that you thought was OK where the mistake occurred.

Or you might eventually decide to get some help or advise from a 
professional processor, and in that case a record is of tremendous
value in letting the professional know what you have been running
and how it went.

In some cases it also helps to get things outside of your mind
and down on paper.  This can help you extrovert from things.
That will be more important as we get into subjective processes.

And as you become more advanced, you will sometimes want to
look back at something that you ran earlier.

So get into the habit now of recording your progress in a
notebook.  You will fill up quite a few of them as you proceed
with this.

And let me again remind you that running a process can turn
on a reaction and the solution to that is to continue running
the process until the reaction that it stirred up has disappeared.
When running a drill on fear for example, you might actually
become afraid for a few minutes.  If this happens, you keep
doing the process with dogged determination until the fear goes away.
The process is bringing something to the surface and you must
let it come all the way out rather than stopping when it is
half way.

3.1 Attitudes

Pick an innocuous object in the room, one that you neither
love nor hate.

Look at it and feel various positive things about it.  Decide
that you love it, it is beautiful, wonderful, helpful, etc.
Feel joy at having it there.  Do this for some minutes, making
the feelings and attitudes as positive as you can.

Then reverse this and feel various negative things about it.
Decide that you hate it and that it is evil and ugly and
harmful etc.  Again do this for some minutes.

Then flip back the other way and feel various positive things
about it.

You may have various reactions while doing this.  You may
initially have some difficulty changing your mind back and
forth.  Continue the process until any reactions have ended
and you can change your mind easily about the object.

Then pick another innocuous object and repeat the process.
Continue until you feel that you can really control your
attitude towards things.  You should end positive feelings
rather than negative ones.

3.2 Associations

Pick a large object in the room, such as a piece of furniture.
Think of an object which is not present and which it would
be silly to associate with the piece of furniture.  You might
for example pick a bookcase in the room and choose a manhole

cover for the silly association.

Look at the object and immediately think of the silly thing
that you have associated with it, as if it was an automatic
association.  In other words, you look at the bookcase and
immediately think "manhole covers".  If possible, actually
visualize a mental picture of a manhole cover which pops
into view when you look at the bookcase.

Do this a few times, looking at the object and having the
association occur and then looking away and having the
thought or picture go away.  

Once you have control over this, move on to the next stage
which is to only have the association occur every other
time that you look at the object.  On the times in between,
simply look at the object and think about it and notice
things about it without making the silly association.

When you get good at this, pick another object and another
silly association and repeat the above.

As you run this, you will get some control over unconscious
automatic associations.

Carry on until you have good control over this.

If you master this one well, you should actually be able
to not think of an elephant if somebody tells you to try
not to think of an elephant.

3.3 Emotions

Pick an object.  Get the idea that you feel sorry for the
object.  Then get the idea that the object feels sorry for
you.  Alternate back and forth a few times.  Then pick
another object and do the same.

Continue this until you feel some control over grief and

Then do the same with fear.  Pick an object and get the
idea that you are afraid of it.  Then get the idea that
it is afraid of you and so on.

Next run this on anger.  You are angry with the object,
the object is angry with you.

Then Boredom and finally cheerfulness (you are cheerful
about the object and happy to have it there).

This should give you some control over your emotions.

Note that we are not trying for full mastery at this
time but simply to restore a bit of control.

3.4 Automaticities

The mind does many things on automatic.

The general rule for gaining control over something automatic
is to exaggerate it, doing more of it consciously until it comes
under your control, or to alternate doing it more and less.
If you stutter, for example, you could make yourself stutter
more than normal and then less than normal in alternate sentences
until you get some control over it.

In this step, we are interested in gaining some control over
various things that the mind is doing automatically.

Close your eyes.  Notice what you are looking at.  Sometimes
people have mental pictures or after images.  Sometimes there
are splotches of "energy".  Sometimes there is just blackness
but there is an "intensity" to the blackness.

Whatever you "see" with your eyes closed, make a mental image
copy of it, just like it but off to the side.  This could be
a screen with a copy of the image on it, or it could even be
a three dimensional copy of the space that you are viewing.
Just get whatever you can whether real or flimsy or even
just the idea that you are projecting a copy.

Now make more copies.  Make them to the right and to the left.    
Make them over your head and below it.  Put some in back of
you.  Keep making copies until something dissolves or relaxes.

Now open your eyes.  Notice things that you like about the
room until you feel comfortable.

Close your eyes again.  Notice what you are looking at and
again make a mental image copy of it.  This time, take the
copy and start changing the colors around.  If something
is white, make it blue.  If something is gray, make it
orange, etc.  Keep shifting the colors around until something
dissolves or relaxes.

Open your eyes and look around, noticing things about the

Then do this a third time, making a few copies and putting
various colors into the copies.

Experiment a bit with all three of these techniques, namely,
making multiple copies, or changing colors, or a mixture
of the two.  Find out which one you are most comfortable

with and do it a few more times.

All three of these methods can be used to handle a stuck
mental picture or automatic and compulsive creation of
mental imagery.  This can be very useful if you run into
trouble while fooling around with the mind.  It gives you
another safety net.

Learn this one well because it is the thing to do if
you can't get some picture or worry out of your mind.

If, for example, you are worried that something is going
to happen and you can't stop thinking about it, then
visualize it and make many copies of the picture, changing
its colors and altering it until you have control over it.

Note that worrying unnecessarily about something is a
good way to attract it.  And if you are worried about
something real, this will increase your ability to face
and handle it.

3.5 More automaticities

Pick a nice object in the room.  Sit and look at it in a
comfortable manner.

If there are any thoughts running around in your head, 
pick one and "copy" it, thinking it over and over and making
it "louder" and "softer" alternately until you have control
over it and no need to think it.  Then pick another and
do the same until your thoughts "quiet down".

If anything else is distracting your attention from the
object, copy it many times and change its characteristics
(color, loudness, or any variation in intensity or quality)
until the distraction fades.

Work to cool everything down so that you can just sit
comfortably and look.

3.6 Confront

Now we are going to drill confronting.  

This consists of simply sitting there and looking at something,
with you attention on the thing that you are looking at and
no attention on or activity going on with your body or mind.
This drills your ability to hold a position in space and
simply be there without distraction.

In orthodox Scientology this is called training routine zero or 
TR0 and they always do it with another person (the two people
practice sitting there and looking at each other).  In the
Tibetan scriptures this is known as the "sitting-face-to-face"
and it may be done either with another person or with an
object, the important thing being to focus your attention
outside and away from yourself.

Here the intention is not to address each distracting thing
(as was done in the previous step) but instead to simply
put your attention completely on something or somebody else
and ignore all distractions until they quiet down.

It doesn't matter what is going on, you have the capacity to
keep your attention where you want it.

Sometimes you need to keep going, or to handle something,
and you have to be able to focus and persist even though
other things are also happening and distracting you.  This
is a very useful skill.

If you have someone else available to work with, then the
two of you can do this together, sitting facing each other.
Otherwise, simply pick a large and comfortable object in
the room and put your attention on that.

Focus your attention completely on the person or object.
Let your own body and mind be still and relaxed.  Do not
hold your body still with effort or focus your attention on
it.  If your body is reacting, just keep putting your attention
outward and letting the body be still until it quiets down.
The same for mental pictures or thoughts.  Don't go fighting
to quiet your thoughts or running processes to handle them,
simply keep focusing your attention outwards until they
die down.

The desired result is to sit there still and effortless with
your attention comfortably on what you are looking at.
This may take hours in some cases.  Once all is quiet,
remain that way for at least five or ten minutes in case anything
else is going to turn on.  In practice you should be able
to sit this way for hours once you master this, but we are
not trying for an endurance contest here.

This and other related drills are generally included in 
the various Scientology communication courses.  Although they
sometimes err in putting the student's attention on his

body, these courses can be useful and helpful if you have
the opportunity to do one.

But this confronting drill is the most basic and the most
important.  If you master it well, you will have a much easier
time of it with the rest of this book.  

Note that the goal here is not to stop thinking in general,
but to be able to stop thinking when you want to and simply
look at something instead.

This is an excellent skill to have in life.  If your thoughts
are all confused and you are frantic and going around in
circles, you quite your thoughts down with this confronting
drill and simply look at what is there.  Then you can go
ahead and think about the situation in a sensible manner and
come to a conclusion instead of just figure figuring endlessly.  

3.7 Holding Corners

Do this while sitting in a chair.

Close your eyes.

Put your attention on the two upper back corners of the room.

Keep your attention there ignoring all distractions as in
the confronting drill given above.

Once you can sit there comfortably for a few minutes, then
open your eyes and look around and notice things that seem
real to you.

Then close your eyes again and repeat this drill putting your
attention on all four back corners of the room simultaneously.

Again look around and notice things that seem real to you.

Then do this with all eight corners of the room.  If it seems
like too much, do six first and then eight.  You want to
reach the point where you can sit there comfortably holding
eight points.

End off by looking around and noticing things that seem real
to you.

3.8 Other People

Now go outside to a crowded place.  Do this in daylight on
a nice day if possible.  If you are away from civilization,
then do the best you can, making do if necessary with a place
that has many lifeforms.

Each step is done many times until you feel good about it
before going on to the next one.

Notice individual people.  For each one, simply look at them
and decide that you are willing for them to be as they are.
Put aside all ideas and considerations and simply accept what
people are being.

Next, spot individuals and decide that deep down they like
you no matter what they are projecting on the surface.  And
decide that deep down, you like them no matter what the
surface manifestations are.  Do this irrationally and with
total disregard for logic.  Do it simply by decision and
intention ignoring any surface reasons why it could not be

Next, spot individuals and see them as godlike infinite
spirits and view their bodies, attitudes, and manifestations
as transient projections which they are putting there

Now spot individuals and mentally acknowledge them for being

Continue this until you feel really good about people
and can accept them as they are.



Up to this point, we have mainly worked with techniques that
kept your attention focused externally.  Even when dealing with
"subjective" things such as emotions, we have used the trick
of projecting them into external objects.

There is also a need to deal with subjective things directly.
However, this tends to place one's attention inward instead of
outward.  This presents no problem when working with a skilled 
practitioner.  But you need to be aware of some things to do
this with benefit on a solo basis.

First and foremost, it does you no good to get into a big figure
figure and head scratching.  You must emphasize things that you
are positive of and state obvious answers because it builds up
a forward momentum and a degree of certainty which will carry you
over the rough spots.

Let's use an innocuous process as an example.  The process command
will be "think of a fruit".  Now you write down the answers so
as to get this outside of you rather than becoming too interiorized.
You think for a moment and come up with an obvious answer such
as "an apple" and write it down.  You think a bit more and suddenly

you can think of lots of them and it comes easily and you feel good
about thinking of fruits and you have mastered the area and you are

Of course this is an example without any mental charge on it, so
that it is immediately mastered.  If there were mental charge, then
there would be some difficulty and resistance to doing the command
at least for the first few times, and you must learn to persist
through this because the charge and mental barriers dissolve as
you keep pushing forward.

But you can derail yourself by going off into a long figure figure
about something that doesn't even answer the question.  You start
wondering if a rhubarb is a fruit or a vegetable.  Then you ask
yourself if you like rhubarb pie and are unsure of that.  Then
you start thinking about baking pies in general.  And soon you
are way off of the question.  And if the question does have some
mental "charge" on it, there is a tendency to bounce off of it 
and think about something else rather than pushing through the charge.

When running a process, you must concentrate on saying "It is
a ..." rather than musing too long on "What is it?".  For
convince, we abbreviate these to ITSA (it is a) and WHATSIT.
You must always maintain more ITSA than WHATSIT when running
a process, otherwise you can get buried under too much uncertainty.

Rather than swimming around in the uncertainty of the things you
don't know, you build up an expanding base of what you can confront
and are certain of.

The processing question itself already introduces one uncertainty.
You can add a bit more, but not too much.  You could wonder
briefly whether a rhubarb is a fruit (WHATSIT?).  But then you'd 
better decide one way or the other or simply decide that you
don't know and might look it up later if you feel like it.
Simply knowing for certain that you don't know is enough of a
positive statement to keep you moving forward.

Occasionally you find out later that you were wrong (you decided
that a rhubarb really was a fruit and its not), but if you build
up a great deal of rightness, you can tolerate the occasional
mistake.  The idea is not to struggle for absolute truth and
perfection but simply to build better and better bases to stand 
on as you climb upwards.

Now simply for practice, take out your notebook and run "think
of a fruit" on yourself, writing down the answers.  This will
probably not produce any great revelation or new awareness, but
it will give you a little practice before doing a real process.
Continue until you feel good about doing it.

4.1 Remembering and Forgetting

Now let's try a real process.

4.1a) Think of something you wouldn't mind remembering.
4.1b) Think of something you wouldn't mind forgetting.

These commands are alternated.  Write them at the top of a page
in your notebook along with the numbers (so that you can
find where you got them from if you look back later).  Then
just right A) or B) on the page when you ask yourself the
question and put down a brief summary of the answer.

At first the answers might be hard to find and take a long
time.  Then maybe you have a couple of easy answers as you get
the idea of how to do the process.  But then it gets hard
again as you run out of easy answers and need to look more
deeply.  You push at it a bit harder and suddenly something
gives way and you feel that you have had an improvement in
your memory or you realize something about why you tend to
forget things.  This is the point to stop at.

4.2 Agree and Disagree

You need to be free to choose what you want to agree and disagree
with and you need the freedom to change your mind.

4.2a) Find something you disagree with
4.2b) Find something you agree with

4.3 Importances

You need to be able to assign greater or lesser importances
to things.  This is your free choice and you can change your

4.3a) Decide that something is important
4.3b) Decide that something is unimportant

4.4 Affinity

4.4a) Think of something that you might like

4.4b) Think of something that another or others might like

4.5 Thought

Just find something to think about each of these things in
rotation.  It doesn't have to be right or wrong or important
or trivial or anything else.  Just have a thought about each
thing in turn on a causative basis.  The emphasis is simply
on affirming that you are in control of what you think about.

4.5a) Think about matter
4.5b) Think about energy
4.5c) Think about space
4.5d) Think about time



Studying this book does, of course, require that you have some
ability to study and learn things.  If your abilities in this
area can be improved, then you will have an easier time of it.

5.1 Misunderstood Words

If you are confused about what the words mean, then you will
get confused about what is being said and have trouble 
understanding it.  This is very simple.

So get some good dictionaries and learn to use them if you
haven't already done so.

You don't have to get fanatical about this.  It is possible
to get words from context.  Also, a chapter explaining some new
concept is itself a definition.

But the first thing to do if you get confused is to look back
and see if you misunderstood a word just before the confusion

Also, misunderstanding words can leave one feeling foggy and
tired.  If you suddenly start feeling this way without cause,
then your first action should again be to check for misunderstoods.

Note that misunderstood words are not the only reason for
tiredness or confusion.  But they are very easy to check for
and handle, so this is your first action when you have 

Confusion generally comes from a misunderstood word rather 
than simply not understanding a word.  As long as you can
keep track of a word that you don't understand, you can
read past it for an explanation or to see the context better
without a great deal of confusion.  It is when you assign
an inappropriate meaning (perhaps due to knowing a different
meaning for the word) that you really get into trouble.

It is also possible to have a misunderstood symbol, thinking
that it means one thing when it means another.

You can even have a misunderstood object, thinking that it
is one thing when it is another.  This usually is due to 
trickery or practical jokes, but in can sometimes happen
when going into a very unfamiliar environment.

5.2 Seeing how things fit together

It is not enough just to know the words, you also have to
grasp the concepts being presented and see how things fit

This requires considering things, trying them out, playing around
with the ideas and so forth.

You really do have to think about things, examining the
implications and considering what they might mean in practice.

Often this can be done in one's imagination, but sometimes you
need something more to grab hold of.

This can be done by using objects or clay to represent things,
even going so far as to put labels on things and move them 
around until you can see how things fit together visually.

The best way to teach a child fractions, for example, is to
actually take something like a paper plate and cut it into
fractions and visibly show the principles involved in trying
to add thirds and quarters and so on.

Or you can work things out by drawing diagrams.

The basic idea is that if it is too much to grasp by mental
means alone, then use the physical universe as an aid.

5.3 Going too fast

You can push yourself too fast, skimming over too many new
concepts without working them over adequately.  This leaves
one feeling like one is spinning.  Its just having too much
on one's plate without an adequate base to stand on.

The solution is to back up and work over the things that
you glossed over until you feel more comfortable.

Aside from this, there is no speed limit.  Move forward
as fast as you can comfortably do so.  Just don't put yourself
into a tailspin.

5.4 Interest

It is always easier to study something that you like and are
interested in.

One of the most important things in teaching school children
is generating some interest in the subject being taught.

This is often already present for an adult who is studying
something by free choice.  But sometimes one must work through
an uninteresting thing as a pre-requisite to something that
one is desirous of learning.

In that case, one should try to find something that one could
like about the thing being studied.  

And of course your determination to learn something is a great

5.5 Going Further

The above will not make you an expert in a field.  It is
simply the price of admission to studying a book and 
understanding what the author is trying to say.

It is probably enough for taking a first pass through this
book and getting something useful out of it.  But real
expertise involves a great deal more.  The following 
sections will give you a start in that direction.

5.6 Evaluation and Judgment

All things are not of equal value or importance.  Try to
distinguish which points are more important than others.

This does take judgment.  But you develop judgment by
evaluating things and trying out your evaluations.  It is
an ongoing process.  You learn to judge things by judging
them and then observing the results and correcting your
judgment in a sort of feedback effect.

5.7 Practical Application

You should think up examples.

You should try things in practice and see what happens.

You should try to invent new ways to apply various ideas
in life.

You should test things and see how accurate they really
are.  Some things are dependable and some are only marginally
workable.  Some things just fall in your lap and others
require a great deal of skill and finesse.

5.8 Broadening Your Viewpoint

It is not enough to simply follow in one person's footsteps.
You need to see a field from many angles..

The more data and viewpoints that you can acquire, the
broader your own perceptions will become.

To learn a subject well, study many books and consider
the work of many different authors.  Don't be afraid
of volume or quantity.  The more you read, the faster
you will be able to read.  The more you know, the faster
you will acquire new knowledge because you have more 
to relate it to.

5.9 Relative Vs Absolute Truth

Things are often true to a relative degree rather than 
being absolutes.

One object can be warmer than another, and yet neither is
either at absolute zero or of an infinitely high temperature.

It is quite unusual, perhaps impossible, to have something
which is totally and absolutely always true without exception.

It is best to think of things being on a sliding scale of
relative truth rather than trying to look at them in black
and white terms.

This is sometimes referred to as infinity valued logic or
non-Aristotelian logic (not the yes/no of Aristotle).  This
is known as null-A and is covered in Korsibsky's General
Semantics (and is also mentioned in Hubbard's Dianetics).

5.10 Frames of Reference

Not only are evaluations relative within a sliding scale,
but the scales themselves exist within a specific context
or frame of reference.

If you are evaluating oranges based on their relative
juiciness, you will get an inappropriate answer when you
try to fit an apple onto the same scale.

For this, you can think of various scales as individual
lines which are not exactly parallel to each other.
Something may be very high on one line but low on another.

Or think of something operating within its proper sphere
but not being quite right when it is taken into a different
realm.  A good example is Newtonian mechanics which works
in the everyday world but is only a special case within
Eienstienian relativity.

So an appropriate evaluation of something not only includes
its degree of relative truth but also its sphere of
operation.  For example, the law of gravity is not very
useful in free fall.

5.11 Detecting False Data

Everything written isn't true and most truths are relative
ones rather than absolutes.

This is very difficult to judge in a field that you are
not yet an expert in.  And even the experts get fooled

And in this area, the field has been trapped, because 
people often want to fool each other, either for gain or
simply for fun.

This makes detecting false data into an entire subject all
by itself and we will leave it for a later chapter.

5.12 Seeking Truth Without Prejudice

Here is another tough one.

Your own vested interests can tempt you into twisting things
out of shape.

The best solution is to want truth so much that you favor
it above your own prejudices.

The other solution is to do this whole book and hopefully
rise far enough out of your old fixed ideas and prejudices 
that you can see everything in a new light.

5.13 A finishing touch

This is a simple process

a) think of a time that you enjoyed learning something 
b) think of a time that another or others enjoyed learning something
c) think of a time when you taught somebody something successfully

5.14 Afterword

All of this is only a starting point rather than the final
word on the subject of study.

One of the underlying themes of this entire book is to
improve your ability to observe and to understand and to 




Here we are going to be doing some more subjective processes
and it seems like an appropriate time to mention some useful
rules to follow.

Your processing will go much better if you have enough food
and rest and can do the processes in a quiet and safe space
with no distractions.

Avoid running subjective techniques when you are upset or
disturbed unless the process is addressed directly to the
upset itself.  Objective techniques, such as those given
in the first few chapters, can be run in all circumstances.

Objective techniques are those which are addressed to 
perceiving or doing things in the present and they can be
very helpful if you are tired or upset.  But in those cases,
you should use processes that you already know rather than
trying to learn a new one while you are in a non-optimum

In general you should avoid processing under the influence
of drugs or alcohol except for objective techniques which
help you pull yourself together.  

But sometimes you have no choice.  Subjective processes will
run in the presence of painkillers and other things which
keep one's mental state suppressed, but it tends to be slow
and the results are shallow.  Go ahead and use everything
you know to aid your recovery if you should find yourself
in the hospital sometime, its just tough rather than 
impossible or forbidden.

With these cautions in mind, let's do some processing to
improve your recall and confront of the past.

As traumatic incidents accumulate, one's "life force" or "theta"
as it is called in Scientology gradually becomes stuck or encysted
in these unpleasant experiences.

The best technique for loosening these things up and regaining
some horsepower is not to dive in and wrestle with the trauma
but instead to recall pleasant times.  This pulls you out of the
unpleasant stuck portions of your history.

Think of your history as a sort of "time track",  A timeline
with dates and events on it or a reel of movie film.  The 
unpleasant experiences on it are sticky and accumulate mental charge 
which traps your attention and horsepower.  Eventually the
whole thing can go black and occluded because of your resistance
to looking at the unpleasant experiences.

But there are many good times in between the unpleasant ones.
By putting your attention on these, you reduce the blackness
and occlusion and draw energy away from the stuck points.

Eventually you will need to clean up the traumatic experiences,
but that is better done after raising your horsepower, reducing
occlusion, and mastering control of simple recall style techniques.

And this recall of pleasant moments is an essential trick 
for bailing out of a traumatic memory if it is too far over
your head.

There is a rare chance that a specific question which asks for
a pleasure moment will instead stir up a moment of loss.
In general we do not back down from such things, but in this
special case, we are looking only for pleasure moments.

If this does happen, confront and acknowledge the loss if you
can and then immediately and firmly look for a pleasure moment.
If it is too heavy or sticky or you cannot find any pleasure
moments connected with the specific question, then drop that
question and find ANY pleasure moment by whatever means.
If even that fails, then do the drill of looking around and
noticing things from chapter 1 until you calm down and feel
a little better and then recall a pleasure moment.  When
you are back on track, skip the question that gave trouble and
go on to the next one.

Do not end this process if you run into trouble such as 
described above.  Its like falling off a horse, you must get
back on immediately so that you do not develop trouble about
shying away.  So be sure to recall at least a few good pleasure
moments before stopping even for a break.

Note that these are repetitive processes.  You do the set of
commands over and over until you achieve a result.

6.1 Simple Recall - affinity

Do the following 3 commands alternately until you feel good.
Spot specific times and peoples.

6.1a) Remember a time when somebody liked you
6.1b) Remember a time when you liked somebody
6.1c) Remember a time when two people liked each other

6.2 Simple Recall - agreement

6.2a) Remember a time when somebody agreed with you
6.2b) Remember a time when you agreed with somebody
6.2c) Remember a time when two people agreed with each other

6.3 Simple Recall - communication

6.3a) Remember a time when somebody enjoyed talking to you
6.3b) Remember a time when you enjoyed talking to somebody
6.3c) Remember a time when two people enjoyed talking to each other

6.4 Simple Recall - understanding

6.4a) Remember a time when you felt that somebody really understood you
6.4b) Remember a time when you felt that you really understood somebody
6.4c) Remember a time when you felt that two people really 
  understood each other

6.5 Simple Recall - senses

Do the following 5 commands alternately until you feel good.
Spot specific times and try to re-experience the desirable perception.

6.5a) Remember at time when you saw something beautiful
6.5b) Remember at time when you	heard something you enjoyed
6.5c) Remember at time when you	tasted something you liked
6.5d) Remember at time when you	smelled something good
6.5e) Remember at time when you	felt something nice

6.6 Detailed Recall

Here we will take a certain type of experience and work it
over in detail.  Each major question is a separate process.
The first one will be described in full.  The remaining ones
should each be run the same way.  If you can't get specific
answers to the detailed questions, then get approximate ones.

6.6.1 Remember a time that you enjoyed eating a meal.
 a) when was it?
 b) where was it?
 c) who else was involved?
 d) notice the color of things in the incident.
 e) notice how things sounded.
 f) notice tastes, smells, and sensations.
 g) notice your body position at that time.
 h) did anything else interesting happen then?

Then remember another time (possibly earlier) when you enjoyed
having a meal and repeat the above detailed questions.
Continue finding additional times until you feel good.

6.6.2 Remember a pleasant moment of intimacy.

This could be sexual intimacy or a moment of special closeness
between parent and child or even a moment of deep friendship or
mutual support.

Use the same detailed questions as above and keep finding
additional times of intimacy until you feel good.

6.6.3 Remember doing a job that you were proud of.

Run as above.

6.6.4 Remember having fun as part of a group.

Run as above.

6.6.5 Remember exploring someplace that you liked.

Run as above.

6.6.6 Remember a time when you were glad to be alive.

Run as above.

6.7 More that can be done

Before moving on to more advanced topics such as past lives, 
you should feel really good about the subject of remembering
things in general.

Notice whether or not this was achieved while running the
above processes.  If not, it might be possible to get some
more out of them.  Check each one over beginning with 6.1 and 
see whether it can be run some more or whether it went to
a point of release that was too good to improve on at this

There is also a book called "Self Analysis" by L. Ron Hubbard
which gives lots of recall processes that can be run in addition
to the ones above if it seems needed.

Note that we are not trying for perfect recall here, but
simply an improvement and some certainty and skill at remembering
things.  There will be many more recall processes as we move along.

6.8 Remembrance of Past Lives

We are immortal spirits who have lived through many lifetimes.
Some people will consider this to be obvious but others may
have a hard time with this idea.

If the idea is difficult for you to swallow, then I ask only that
you give it a chance and try out some things.

Continuing on with this book does not require that you actually
believe in past lives.

However, processes can stir things up and bring them into view
and you need to be willing to confront whatever comes up on them.
Sometimes these things might not fit logically into your current

At a minimum, you need an open mind and a willingness to look
at things that might come up without undue prejudice.  And you
will need a bit of information and orientation and some practice
working with the concept of past lives so that you can see how
things fit together when they do come up.

But you don't have to become a believer.  You could think of
these past lives as exercises in imagination or as a way of
providing enough room to handle the wealth of mental constructs
that lie within the subconscious.

So do these exercises whether or not you believe in past lives,
and be prepared for strange and unusual things to come up occasionally
as you work through this book.  And don't get into a tizzy 
about proving or disproving this stuff.  It will sort itself
out in its own good time.

6.9 Some basic information on past lives

Therapies which allow for the existence of past lives often
concentrate on traumatic incidents that occurred in past lives.
This especially includes the continual unpleasantness of dying.
But these unpleasant experiences are one of the reasons that
people don't want to recall past lives.

Therefore, we will concentrate initially on pleasant memories
and skip the bad times for now.

In recalling things, one has a tendency to twist them into
familiar patterns, especially when the actual scenery was
radically different than what one is used to.  And, on gaining
a real but vague recall of something, there is a tendency to
fill in the blanks with what one has seen on TV or read in
the history books.  You will find, for example, that there is
a strong tendency to dub-in one's native language rather than
the actual language that was being spoken in some old incident.

And there is a bit of wishful thinking that can come into play.
Remembering a snatch of ancient Rome, one might be tempted
into thinking that one was Julius Caesar since he was a well
known and powerful figure.

Another mechanism that comes into play is a tendency to reverse
roles and misremember that you were the winner instead of the
loser or that you were the victim instead of the guilty party.
It actually works both ways, the grass is always greener on
the other side.  Since you did not experience the
unpleasant portions of your opponents existence, it is 
easier to misremember being on the opposite side of a conflict
rather than face up to either the pain or the guilt that you

actually experienced.

We have been around for a very long time, and to some degree
we are stuck in a rut.  So the civilizations and cultural
styles often repeat.  There have been many Earth like planets
and history tends to repeat itself at least in its broader
outlines.  So what at first glance might appear to be a lifetime
in ancient Rome might eventually turn out to have occurred on
some distant planet millions of years ago.

All this will gradually sort itself out, and much that is
dubbed in initially will fall away as you advance.

So don't assert the rightness and accuracy of what you 
recall vaguely and thereby commit yourself to defending or
hanging on to inaccurate recalls from a mistaken sense of
pride or status.

But also make it a point not to invalidate the recollections
or discount them as complete fabrications just because there
are some logical inconsistencies.

When you are trying to find something, the subconscious will
often let an important bit come through even if it must be
surrounded with inaccurate substitutions.  If you need, for
example, to run a "past life" as a fictional character in
a movie that you saw, go ahead and do so.  Don't sit there
and say, for example "this is obviously impossible, I could 
never have been Shakespeare's MacBeth".  

If you invalidate the whole incident, you will also invalidate 
the tiny piece that is true and which has been presented 
for you to look at.  You might, for example, have once murdered 
your father for gain, as did MacBeth, but the actual incident 
is too far out of reach.  In confronting the mostly 
fictional incident, you also face up to that tiny part which 
is a true recall and which is necessary for you to face.

So don't fight with the recollections and don't force them
to be historically accurate.  Just let them be whatever they
are.  Gradually you ability to face things will improve and
the amount of mental charge will decrease and you will recall
the realities behind the half-truths that you find initially.

6.10 The Beginning Step to Past Life Recall

The course of our existence has encompassed millions of lifetimes
in this and earlier universes.

Our time on this Earth is but a drop in the bucket in comparison.
But the Earth like mockups have been around for a very long
time and will generally be easier for you to recall than
other more alien ones.  Even if they only form one thousandth
part of your past lives, they represent the ones that you 
are most familiar with and which you are being constantly
reminded of.

We will take advantage of this and search for a pleasant
lifetimes in settings that you already have some familiarity

Pick your favorite period of history and the civilization that
you feel the most natural affinity for.  Or, if you are strongly
drawn to science fiction or fantasy, consider the idea of
some space empire or fantasy realm that gives you a really
good feeling.

Once you have made a selection, discard all the details,
especially famous names and events and concentrate instead
on the general character of the civilization.  And if some
historical detail strikes you as really wrong, then discard
it in favor of what you feel is appropriate because you
might actually be sensing something from long ago and far
away rather than the recent Earth civilization that you
have read about.

Since we are focusing on a period that feels good to you
and trying to stir up a pleasant lifetime, you can probably
trust your feelings as to what kind of person you were and
what kind of things you might have been doing.  With a
good lifetime you do not have as much of a tendency to substitute
pleasant experiences for the harsh ones that actually happened
because the actual experiences really were pleasant.

Now consider what kind of activity you might have enjoyed
doing in such a civilization.  Visualize an incident of
doing this activity, trying to get the colors and sounds
and any details that seem right.  Adjust this based on

what "feels" right or wrong until you are happy with it.
Consider that it might be an approximation of a true

Do this a few more times, visualizing instances of the
activity that you enjoyed.  Then look over the various
occurrences and see if you can sort them into a sequence
of which might have happened first and so forth.

Consider what kind of job or station in life feels
appropriate.  Visualize incidents of performing the
task in question.  Sort these together with the other ones
into a sort of a time line.  It will help to write this down
leaving much space for additions.

Consider what kind of people you might have cared for
in these circumstances; friends, lovers, parents, children,
etc.  Try to visualize some really good incidents with
these people and add them to the sequence.

Consider if there might have been some really good event
which might have happened; some personal success or an
important occurrence that affected your life favorably.
Again visualize incidents and add them in.

If some bad thing occurs to you which you need to face,
go ahead and consider that as well and add it into the
sequence of events.  But balance it by spotting some of
the good things again.  Don't go charging off in a search
for the horrible things that happened to you.

Now repeat the detailed recall procedure given in section
6.6 above aiming it at this past life which you have been

Now write a brief summary of the lifetime.  And note down
anything of which you are certain occurred.

Pick another historical period (or another space empire or
whatever) and repeat this entire procedure on a second

Do it again for a third lifetime.  You want at least three
so that you don't fixate too much on the first one.

Accept the idea that what you have come up with might
only be half right, a mixture of true recall and imaginative
fabrication.  Even the imaginative part will help broaden
your viewpoint.

6.11 Final Step

This is not the final step of handling past lives.  You
will do much more as you go through the book.  This is only
the final step of this chapter and it is aimed at putting
this all together and stabilizing whatever gains you have
made in recalling your past existences.

And if these past lives seem very vague and uncertain,
don't worry about it.  We are not yet far enough along for
good solid recollections unless you have already been working
extensively on past lives or are in quite exceptional shape.

The idea here is simply to open you up so that past life things
can come up easily when they need to during processing.

But now that you have some orientation towards past lives,
an excellent finishing touch is to run processes 6.1 to 6.5
again on a broader time span, unless of course you were
already pulling up past life memories the first time you
ran these.

There is a possibility that these processes could overrun
because they have been run before.  If this does happen,
simply rehabilitate the earlier release point as discussed
in chapter 2.  But the odds are that most or all of these
processes can be successfully run again on the larger
time span which has opened up.

And don't limit these processes to the 3 lifetimes that
you ran in detail above.  Simply accept whatever is ready
to come into view.

This is the step where you might actually get some very real
and vivid recollections because of all the hard work you
put in on the previous steps.



It would be too much to take all the buried reaches of the
mind and open them up all at once.  It would just be too
overwhelming.  And for this reason, the person keeps himself
blocked because he knows that he would be smashed if he
opened up the flood gates.

But people foolishly keep adding more and more layers of
non-confronted things without ever retrieving anything from
these hidden areas.

The simple solution is to release one thing at a time and 

gradually open up what has been hidden, exposing things at
a rate that the person can tolerate.

Nobody could stand having all of their memories of all lifetimes
returned to them in one big blast.  But you can do this gradually,
opening up the recall bit by bit and restoring the person's
identity as an immortal spirit.

There is that portion of the mind which is clear and open.  This
is where you are still aware and capable of operating consciously.
And there is the black area that is buried so deep that you
can't get at it.  And there is a gray band in between.

This gray band is the band of accessibility.  This contains the 
things that are within your reach and which you can find and 
handle in processing.
As you remove things from this gray band and clear them up,
more of the previously dark area comes up into the gray area.
It is like stripping layers of sand, where you can't dig too
deep or the surrounding sand will fill in the hole, but where
it is possibly to gradually take off an entire layer and
expose the layer underneath.

The gray band may be narrow or wide.  Being well fed and
rested broadens the band because you are in better shape both
physically and mentally.  Being confident broadens it and
being fearful of looking at things will narrow it down.

The wider the band, the more you can accomplish at a given

Having a skilled and competent professional working with you
widens the band because you feel safer and trust him to 
handle it if you get into trouble.

Working alone makes the band narrower, which slows your
progress.  Therefore it is important to do some processing
aimed at widening this band a bit.

We have already done some processes aimed at raising your
confront, and you have learned some techniques which will
help get you out of trouble.  Both of these are factors
which increase the band of accessibility.  Now we will
address a third factor, which is your willingness to find
out things.

- From the broader perspective, there is no way that an immortal
spirit could be permanently hurt, and therefore there is no 
knowledge which could truly harm you.  But from the narrow human 
perspective, one can be afraid of finding out things.  So
let's practice facing imaginary things so that it will be
easier to confront the real ones when they come up.

You want to reach the point where you really don't care how
frightening or horrible an idea is.  Instead, you just want
the truth.  As Jesus said "The Truth Shall Set You Free".

7.1 Willing to Find Out

Run these commands alternately.  You can make up things.  You
can spot things that might potentially be true.  You can spot
things that you are sure are not true and recognize that if
they did turn out to be true, you would be willing to find
them out.

Get to the point where you would be willing to find out
anything, no matter how horrible or bizarre.

7.1a) What would you be willing to find out about yourself.
7.1b) What would you be willing to find out about somebody else.
7.1c) What would you be willing for somebody else to find out.

7.2 Finding out About

This is another "willing to find out" process.  Run it like
the first one.

7.2a) What would you be willing to find out about your body?
7.2b) What would you be willing to find out about your friends or
  loved ones?
7.2c) What would you be willing to find out about groups that
  you are or were a part of?
7.2d) What would you be willing to find out about society?

7.3 An advanced version

7.3a) What would you be willing to find out about reality?
7.3b) What would you be willing to have another find out about reality?
7.3c) What would you be willing to have others find out about reality?

7.4 Being

Now let's expand this a bit further with some more areas
where it is important to think freely.  At the top of the
scale, one will find that he can be or not be anything by

7.4a) What are you willing to be?
7.4b) What are you willing to have another be?

7.4c) What are you willing to have others be?

7.5 Doing

7.4a) What are you willing to do?
7.4b) What are you willing to have another do?
7.4c) What are you willing to have others do?

7.6 Having

7.4a) What are you willing to have?
7.4b) What are you willing to let another have?
7.4c) What are you willing to let others have?

7.7 Agree and Disagree

It is important to be able to agree or disagree at will and
not to be stuck compulsively on either side.  So run the
following commands alternately.

Note that it is OK to be both willing to agree with or disagree
with the same thing.  You can be willing to go either way, and
that is the skill we are aiming for.

7.7a) What are you willing to agree with?
7.7b) What are you willing to disagree with?
7.7a) What are you willing to let another person agree with?
7.7b) What are you willing to let another person disagree with?

7.8 Change

Tolerance for change and no-change is also important.

7.8a) What would you be willing to have change?
7.8b) What would you be willing to have remain the same?

7.9 In a Crowded Place

Here is another processes to do in a mall or a train station
or where ever you can find a crowd of people.

Spot people and for each one, think of something that you'd
be willing for them to find out.

7.10 Afraid to find out

It has been said that the greatest fear is fear itself.

Fear of something unknown is far more horrible than fear of
something which one understands.

Being afraid that there is a dreadful truth just around the
corner makes one afraid to look, and that will leave you
haunted by shadows which would dissipate if they were only
exposed to the light of day.

So lets make up some horrible things which you might find
out.  Run this to the point where you can laugh about it and
are not worried about the consequences of discovering some
dreadful thing.

a) Think of or invent a horrible "truth" that you might find out.
b) What would be the consequences of that?



Any flow which has any power or potential can build up pressure or mass 
or charge if it is blocked and bottled up.

One of the most intimate and important flows to a spiritual being
is the free flow of communication.

When it is inhibited or enforced, it can lead to protests, upsets,
problems, compulsive behavior, and other ills.

But at basic the communication barriers seem to be made by choice.
In other words, the person himself decides to go out of

This means that you can push through the communication barriers
by decision without consulting the why and wherefore.  This can
be done on the simple basis of volume.  If you talk enough about
sex, you will cease to be inhibited about talking about sex, 
unless of course, people start hitting you when you begin talking
because that will give you a good reason to decide to shut up again.

This raises the problem of needing to talk safely while you are
pushing through the barriers.  Once you have knocked them down,
you don't have to talk compulsively, so you can use judgment and
not upset people when it is inappropriate to do so.  But to clear
yourself of the inhibition in the first place, you need a wild
and unrestrained outpouring that is generally unacceptable in
ordinary conversation.

Where one person is processing another, they can simply have the
person talk in an uninhibited manner, simply listening and encouraging 
the flow until the barriers come down.

For self processing, the only choice is to visualize communicating
with people and write them long and uninhibited letters until you
feel completely unrestrained in communicating.  You write them
as if you were really going to send them, but once you feel better,
then you don't actually have to send them.  So what you do is
you keep accumulating these letters in a big pile until you
suddenly breath a big sigh of relief and feel that you can talk
in a totally uninhibited manner when you feel like it.

And you turn this around as well, making up letters from them
to you.  You write them on their behalf and make them as wild
and outrageous as you can.  Because freeing yourself from inhibitions
in this area also requires that you be willing to have anybody
say anything to you as well as being willing to say anything to
anybody else.  The average person has communication barriers in
both directions, and they inhibit others talking to others
as well.

When you finish, you should not have any need to shock or 
overwhelm other people by saying things to them that they
cannot confront.  If you do have an urge to do this, then
you haven't run these processes long enough and you should
go back and finish them.

Note that in this chapter we are only interested in getting
rid of barriers and inhibitions to free communications.
Positive skills and practicalities will be addressed in the
next chapter.

8.1 The Body

Now lets write a letter to an imaginary person that describes personal
and intimate details of your body.  You should actually write
this rather than simply thinking it in your head.  Volume is
more important than quality in this case.

Now write a letter from this imaginary person back to you which
acknowledges your letter and then tells personal and intimate
details about their body.

Keep writing letters back and forth.  Include embarrassing details
and things which you would not normally say to anybody.
Cover personal habits, including bad ones, bathroom details,
and anything else that comes to mind that is body related.

Keep this up until you feel that you could say anything
in this area or hear anything in this area without it bothering 

8.2 Sex

Now write about sex, both sex in general and your own desires
and actions.

Again write letters back and forth until you are free about
communicating in this area.

8.3 Social

Now talk about your inter-relations with other people, including
work, groups, society, and any other interactions with people.
Here you should include embarrassing experiences, things you've
done that you wouldn't want others to know about, things that
you'd be afraid to say in public, criticisms that you don't
dare voice, etc.

Again write letters back and forth until you are free about
communicating in this area.

8.4 Desires etc.

Now write about your likes and dislikes, especially things that
you are reluctant to express because they are unpopular.  And
write about your desires, both base and noble ones.  And write
about any deep beliefs that you would be reluctant to express
in public.
Again write letters back and forth until you are free about
communicating in this area.

8.5 People

Now pick individual people who you are or have been intimately
connected to and where there might be some inhibited communication.
This can include parents, children, spouses, lovers, close
friends, etc.

For each one individually, write letters to them and responses
on their behalf where you express any inhibited communications
or anything that you feel needs to be said, or any general discussion
along the lines of 8.1 to 8.4 above.  Do this until you feel
that you do not have any compulsions or restraints about things
that you could say to them or hear them say to you.

8.6 Professions

Now pick various roles or professions that people can be in
which might introduce some inhibitions in your communications.

Pick things such as bosses, school teachers, policemen, 
judges, priests, salesmen, politicians, etc.

For each role or profession, individually, again write letters
back and forth saying anything that needs to be said or has
been restrained or anything along the lines of 8.1 to 8.4 above.

8.7 In a crowded place

Now go to a crowded place.  Each of these steps is done until
you feel good about it.  If you do have trouble with this, do
each step for a little while in rotation rather than bogging
down on a particular step.

8.7.1 Spot individuals and imagine something you could say to

each one.  It can be outrageous or non-sequitur.

8.7.2 Spot individuals and imagine something that you would
be willing to have them say to you.  Again it can be outrageous
or non-sequitur.

8.7.3 Spot pairs of individuals (not necessarily related or
in conversation with each other) and imagine something that
you could have them say to each other.

8.8 Real Freedom

This is the final process for this chapter.  Do this until
the last of the inhibitions blow and you feel that you can
communicate freely.

The three commands are done in rotation.  The emphasis is on
spotting things that you are willing to talk about, but you
shouldn't be avoiding anything.

By this time you should be up to pushing through any remaining
barriers by pure decision, but if something seems to hang
there as a real inhibition that wouldn't release, you can
put this process aside temporarily and do some more letter
writing on the area of difficulty until it is handled.  Then
go back and finish this process.

The commands are:

8.8a) What would you be willing to say to another?
8.8b) What would you be willing to have another say to you?
8.8c) What would you be willing to have another say to others?


Version: 2.6


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