By L. Ron Hubbard
(This below is excerpted from the book, Dianetics: The Modern Science of Mental Health.)
Dianetically, the optimum individual is called the Clear. One will hear much of that word, both as a noun and a verb, so it is well to spend time setting forth exactly what can be called Clear, the goal of Dianetics therapy.
A Clear can be tested for any and all psychoses, neurosis, compulsions and repressions (all aberrations) and can be examined for any autogenic (self generated) diseases referred to as psychosomatic ills. These tests confirm the Clear to be entirely without such ills or aberration. Additional tests of his intelligence indicate it to be high above the current norm. Observations of his activity demonstrates that he pursues existence with vigor and satisfaction.
Further, these results can be obtained on a comparative basis. A neurotic individual, possessed also of psychosomatic ills, can be tested for those aberrations and illnesses, demonstrating that they exist. He can then be given Dianetic therapy to the end of clearing these neuroses and ills. Finally, he can be examined, with the above results. This, in passing, is an experiment which has been performed many times with invariable results. It is a matter of laboratory test that all individuals who have organically complete nervous systems respond in this fashion to Dianetic clearing.
Further, the Clear processes attributes, fundamental and inherent but not always available in an uncleared state, which have been suspected on Man and are not included in past discussions of his abilities and behaviour.
First there is the matter of perception. Even so-called normal people do not always see in full colour, hear in full tone, or sense at the optimum with their organs of smell, taste, tactile and organic sensation.
There are main lines of communication to the finite world which most people recognize as reality. It is an interesting commentary that while past observers felt that the facing of reality was an absolute necessity if the aberrated individual wished to be sane, no definition of how this was to be done was set forth. To face reality in the present, one would certainly have to be able to sense it along those channels of communication most commonly used by Man in his affairs.
Any one of Man’s perceptions can be aberrated by psychic derangements which refuse to permit the received sensations to be realized by the analytical portion of the individual’s mind. In other worlds, while there may be nothing wrong with the mechanism of colour perception, circuits can exist in the mind which delete colour before the consciousness is permitted to see the object. Colour blindness can be discovered to be relative to the degrees in such a way that colours appear to be less brilliant, dull or, at the maximum, entirely absent. Anyone is acquainted with persons who find them insufficiently “loud” to notice. This varying degree of colour blindness has not been recognized as a psychic factor, but has been nebulously assumed to be some sort of a condition if mind when it was noticed at all.
There are those persons to whom noises are quite disturbing to whom, for instance, the insistent whine of a violin is very like having a brace and bit applied to the eardrum; and there are those to whom fifty violins, played loudly, would be soothing; and there are those who, in the presence of a violin, express disinterest and boredom; and, again, there are persons to whom the sound of a violin, no matter if it be playing the most intricate melody, is a monotone. These differences of sonic (hearing) perception have, like colour and other visual errors, been attributed to inherent nature or organic deficiency or assigned no place at all.
In a like manner, from person to person, smells, tactile sensations, organic perceptions, pain and gravity vary widely and wildly. A cursory check around among his friends will demonstrate to a man that there exist enormous differences of perception of individual stimuli. One smells a turkey in the oven as wonderful, one smells it with indifference, another may not smell it at all. And somebody else may maintain that roasting turkey smells exactly like old hair oil, to the extreme.
In other words, there are two variables at work. One, the wildest, is the variable caused by aberrations. The other, and quite rational and understandable; is caused by the personality.
Thus the perception of an aberree (non-Cleared individual) vary greatly from those of the Cleared (unaberrated) individual.
Now there are the differences of the actual organs of perception and the errors occasioned by these. Some of their errors, a minimum, are organic: punctuated eardrums are not competent sound-recordings mechanisms. The majority of perceptic (sense message) errors in the organic sphere are caused by psychosomatic errors.
Glasses are seen on noses everywhere around, even on children. The majority of these spectacles are perched on the face in an effort to correct a condition which the body itself is fighting to uncorrect again. Eyesight, where the stage of glasses is entered (not because of glasses), is deteriorating on the psychosomatic principal. And this observation is about as irresponsible as a statement that when an apple falls out of trees, they usually obey gravity. One of the incidental things which happens to a Clear is that his eyesight, if it had been bad as an aberree, generally improves markedly and, with some slight attention, will recover optimum perception in time. (Far from the optician’s argument against Dianetics, this assures rather good business, for Clears have been known at treatment’s end to have to buy, in rapid succession, five pairs of glasses to compensate adjusting eyesight, and many aberrees Cleared late in life settle down ocularly at a maximum a little under optimum.)
The eyesight was reduced in the aberree on an organic basis by his aberrations so that the perceptic organ itself was reduced. from optimum operating function. With the removal of abberations, repeated tests have proven that the body makes a valiant effort, to reconstruct back to optimum.
Hearing, in addition to other perceptics, varies organically over a wide range. Calcium deposits, for instance, can make the ears “ring” incessantly. The removal of aberrations permits the body to readjust toward its reachable optimum: the calcium deposit disappears and the ears stop ringing. But far and beyond this specific case, there are great differences in hearing on the organic basis Organically as well as aberrationally, hearing can remarkably extended or closely inhibited so that one person may hear footsteps a block away as a normal activity and another would not hear a bass drum thundering on a porch.
That the various perceptions differ widely from individual to individual on an aberrational and psychosomatic basis is the least of the discoveries outlined here. Ability to recall is far more fantastic in its variation from person to person.
An entirely new recall process, which was inherent in the mind but which had not been noticed, came to light in the process of observing Clears and aberrees. This recall process is possible in only a small proportion of aberrees in its fullest sense. It is standard, however, in a Clear. Naturally, no intimation is made here that the scholars of past ages have been unobservant. We are dealing here with an entirely new and hitherto nonexistent object of inspection: the Clear. What a Clear can do easily, quite a few people have, from time to time, been partially able to do in the past.
A Clear uses imagination in its entirety. There is an imagination impression for sight, smell, taste, sound – in short, for each one of the possible perceptions. These are manufactured impressions on the basis of models in the memory banks combined by conceptual ideas and construction. New physical structures, tomorrow in terms of today, next year in terms of last year, pleasure to be gained, deeds to be done, accidents to avoid, all these are imaginational functions.
The Clear has full colour-visio, tone-sonic, tactile, olfactory, rhythmic, kinaesthetic, thermal and organic imagination in kind. Asked to envision himself riding in a gilded coach of four, he “sees” the equipage moving in full colour, he “hears” all the noises which should be present, he “smells” the smells he thinks should be there, and he “feels” the upholstery, the motion, and the presence in the coach of himself.
In addition to standard imagination there is creative imagination. This is a very wide undimentional ability, quite variable from individual to individual, processed in enormous quantity by some. It is included here, not as a portion of the operation of the mind treated as a usual part of Dianetics, but to isolate it as an existing entity. In a Clear who processed creative imagination, even if inhibited, as an aberrees, it is present and demonstrable. It is inherent. It can be aberrated only by prohibition of its general practice, which is to say, by aberrating the persistence in its application or encysting the whole mind. But creative imagination, that possession by which works of art are done, states built and Man enriched, can be envisioned as a special function, independent in operation and in no way dependent for its existence upon an aberrated condition in the individual, since the examination of its activity in and use by a Clear possessing it adequately demonstrates its inherent character. It is rarely absent in any individual.
Finally, there is at last, but most important activity of the mind. Man is to be regarded as a sentient being. His sentience depends upon his ability to resolve problems by perceiving and creating and understanding situations. This rationality is the primary, high-echelon function of that part of the mind which makes him a Man, not just another animal. Remembering, perceiving, imagining, he has the signal ability of resolving conclusions and of using conclusions resolved to resolve further conclusions. This is rational Man.
Rationality, as divorced from aberration, can be studied in a Cleared person only. The aberrations of the aberrees give him the appearance of irrationality. Though such irrationality may be given the gentler names of ‘eccentricity” or “human error” or even “personal idiosyncrasy,” it is, nevertheless, irrationality. The personality does not depend upon how irrationally a man may act. It is not a personality trait, for instance, to drive while drunk and kill a child on a crosswalk – or even to risk killing a child by driving while drunk. Irrationality is simply that: the inability to get right answers from data.
Now it is a curious thing that although “everybody knows” (and what a horrible amount of misinformation that statement lets circulate) it is “human to err,” the sentient portion of the mind which computes the answers to problems and which makes man Man is utterly incapable of error.
This was a startling discovery when it was made, but need not have been. It could have been deduced some time before, for it is quite simple and easy to understand. The actual computing ability of Man is never in error, even in a severely aberrated person. Observing the activity of such an aberrated person, one might thoughtlessly suppose that that person’s computations were wrong. Any person, aberrated or Clear, computes perfectly on the data stored and perceived.
Take any common calculating machine (and the mind is an exceptionally magnificent instrument far, far superior to any machine it will invent for ages to come) and put a problem on it for solution. Multiply 7 times 1. It will answer, properly, 7. Now multiply 6 times but continue to hold down the 7; 6 times 1 is 6 but the answer you will get is 42. Continue to hold down 7 and put other problems on the machine. They are wrong, not as problems, but as answers. Now fix 7 so that it stays down no matter what keys are touched and try to give the machine away. Nobody will want it because, obviously the machine is crazy. It says 10 times 10 is 700. But is the calculating portion of the machine really wrong or is it merely being fed the wrong data?
In the same way the human mind, being called upon to resolve problems of a magnitude and with enough variables to confound any mere calculating machine a thousand times an hour, is prey to incorrect data. Incorrect data gets into the machine. The machine gives wrong answers. Incorrect data enters the human memory banks, the person reacts in an “abnormal manner.” Essentially, then, the problem of resolving aberration is the problem of finding “a held down 7.” But of that, much, much more, later. Right now we have accomplished our immediate ends.
These are the various abilities and activities of the human mind in its constant task of resolving and putting into solution a multitude of problems. It perceives, it recalls or returns, it imagines, it conceives and then resolves. Served by its extensions – the perceptics and the memory banks and the imaginations – the mind brings forth answers which are invariably accurate, modified only by observation, education and viewpoint.
And the basic purposes of that mind and the basic nature of Man, as discoverable in the Clear, are constructive and good, uniformly constructive and uniformly good, the solutions only modified by observation, education and viewpoint.
Man is good.
Take away his basic aberrations and with them go the evil of which the Scholastic and Moralist were so fond. The only detachable portion of him is the “evil” portion. And when it is detached, his personality and vigour intensify. And he is glad to see the “evil” portion go because it was physical pain.
Later, there are experiments and proofs for these things and they can be measured with the precision so dear to the heart of the physical scientist.
The Clear, then, is not an “adjusted” person, driven to activity by his repressions now thoroughly encysted. He is an unrepressed person, operating on self-determinism. And his abilities to perceive, recall, return, imagine, create and compute are outlined as we have seen.
The Clear is the goal in Dianetic therapy, a goal which some patience and a little study and work bring about.
Excerpt from DIANETICS: THE MODERN SCIENCE OF MENTAL HEALTH
© 1950, 2007 L. Ron Hubbard Library. All Right Reserved.
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