Author: Hubbard, L. R.
Document date: 1957, 17 January
Document title: The Randomities of Communication
Document type: lecture transcript
Event: Sixteenth American Advanced Clinical Course
Location: Washington, DC
Document ID: 16ACC-12
Description: Hubbard uses a dog to illustrate the communication disparity between life forms and dynamics; compares this to the disparity of communication with spirits; says he has attended a lot of seances, but none of them were factual; calls Catholic priests charlatans; says vitamin B1 is the cure for black demons; admits to being anti-Catholic; talks about a scam involving a Buddhist idol; discusses the Christian god as a god of space, and speaks of this as a trap.
The day a dog opens his mouth and says hello to you, you would have a fifth dynamic1. Dogs, we know, do a certain amount of live communication. Their communication pattern, by the way, follows the same aberrative pattern as anyone else’s. Dogs have comm lags and obsessive communication and all sorts of things. It’s quite amusing. But at the same time, we wouldn’t at once qualify them there because we have a disparity of communication.
The things we say to a dog are not the things the dog says to us. So we’re not then, in essence, talking about a fifth dynamic. We say hello to a dog, he says, “I love you,” see? We say, “Would you like something to eat?” and something or other, and he wags his tail and grins. Fine, fine. Dog almost never comes around and says, “Would you like something to eat?” You see? So it isn’t a communication that can take place in balance. Well now, because we know this cannot take place in balance, we actually do not fully include the animal kingdom in our communication formula. We’re sparing in its inclusion.
We do it somewhat, but it’s a limited approach — limited.
A similar limited approach would be the approach on the seventh dynamic. Man has indulged in many of the more humorous idiocies in communicating with the seventh dynamic. We have spiritualism, séances and so on, some of which may be factual, some of which may not be factual, but none of which I ever saw were factual — I don’t care in what land, time or place. And believe me, I’ve attended a lot of séances under an awful lot of fancy, interesting names. A witch doctor’s exorcism of the dread and evil spirits is actually done, more or less, in the atmosphere of a séance. And that handling of the seventh dynamic is much further from good communication than communication on the fifth dynamic with a human. See, that’s much further.
In other words, the type of communication man has attempted on the seventh dynamic is humorous, to say the least. It’s funny. He expects spirits of the dear, dead, departed husband — the old crock couldn’t have dragged himself off the couch if you’d held a twenty dollar gold piece to him. And the dear, dead, departed husband walks forth and blows a trumpet loudly, and leaves a paraffin impression of his hand, you know. I mean, if he could do this, he wouldn’t have lain on the couch, you see?
It is a subject which opens itself rather widely to hoodwinkery. What you can’t see, you can’t prove. So, we have all sorts of charlatans — Catholic priests, and so forth — indulging in this. The baptismal ceremony of the Roman Catholic church is an interesting dabbling into the seventh dynamic; it’s just a dabble. It says, “Get thee hence, thou foul demon.” That’s what they say to the baby. In other words, there’s an exteriorization sentence in their baptismal ceremony, which I think is very funny. Now, I’m not being anti-religious when I’m being anti-Catholic. I hope you understand that. Very few people are real clear on this point. I know a financial fascism when I see one.
In other words, here again is a limited communication. And every once in a while we have somebody who goes low on B,, does a lot of self-auditing, something or other happens to this character, and all night long he’s chased by black demons. He comes in, tells you he’s been chased by black demons all night, something like that; he was up all night fighting these demons. It’s quite curious. It’s amusing. It’s probably even very upsetting to the individual. But it’s a funny thing that B, would work so similarly to the burning of sulfur in the exorcism of demons.
You give him some B1 and the next night he’s not up all night fighting black demons, you see? They’re exorcised; in the former night they were exorcised. All right. When we see departures from the communication formula, we are apt to see hoodwinkeries which are obvious hoodwinkeries. When we get off the third dynamic, we see something that we consider peculiar, because we know it’s not communication. Let’s take praying to the great god Maul, somewhere on the track. He’s an image, he sits there on a stone pedestal, and we say this is spiritual release for the people or something.
Well, down in the Victoria and Albert Museum in London, I was quite amused to find a Buddha there that is used quite commonly in nearly all of the temples of Japan. They have him sitting there, not in his curtained alcove, but out in the bright sunlight. He’s out in a sort of a patio they have there, and several curiosities are in this patio. And this Buddha is just like all other such idols, whether the great god Maul or anything; it’s a graven image. But they ungraven it this way: This Buddha, in company with all of his cousins (stone images), has a little door. And this little door, right at his back, is very handily opened, you see (from the back of the alcove), and a person can easily climb in this door. And then the Buddha’s face is so fixed that it megaphones, and changes the tone and resonance of anybody’s voice.
(This was a rather good one, is the only reason I remembered this particular Buddha.) Therefore, anyone coming up with supplications can always be told to drop the proper number of silver pieces in the slot, and his prayers will be answered. But who tells him? This is again a third-dynamic communication — a pretended eighth, but actually a third.
In other times and places, people have gotten disgusted with images. They fell over and hit them on the toe, or something of the sort, you know? Or they’re clumsy to move around. Or they lost their temple so often — it was burned up so often by barbarians that they despaired any longer of building another temple and putting a good image in it, so they have an image that is space. They start worshiping space. It’s usually a manifestation when people’s religious sense goes downhill they get the worship of space. And they point these communications up into space and expect the thunder and lightning to answer them. I’m talking from a rather enlightened, not a cynical, viewpoint. I say space because we are accustomed to believing that only the current Christian deity is a god who occupies all space. Actually, he isn’t a space god, he’s a MEST-universe god. He occupies everything and anything. Only two or three specialized Christian religions devote themselves entirely to the worship of space.
But this space god is quite interesting. He’s a trap, because if one talks long enough at space with no reply, he’ll get stuck in space, if you can imagine that. He gets fixed into space — in other words, a one — way communication. He’s been made to believe that something in the space will answer him, and then nothing in the space ever answers him, so he has to guess at the answers or do something or get stuck. And what’s he do? He comes back to the first dynamic.
The eighth is very often steered straight back to the first dynamic without ever God as such (as a large concept) ever having been contacted. A person steers into the lower levels of the eighth dynamic and finds himself back at one. Why? Because he has to mock up the answers himself. And he does so unwittingly and unknowingly and to fool himself, and he’s back on the first dynamic. See? That’s not then a third-dynamic activity.
Hubbard, L. R. (1957, 17 January). The Randomities of Communication. Sixteenth American Advanced Clinical Course, (16ACC-12). Lecture conducted from Washington, DC.