Copyright 1997

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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.


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.


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.


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.


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.


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.


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.


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.


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.


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.


Now have objects say hello to you and acknowledge them


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


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


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

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.



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

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.


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.



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 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 

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

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.



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

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

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



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.


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).



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


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.



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".


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

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.


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

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).


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


Version: 2.6


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