The Rising Phoenix

TO THE READER:

Scientology@ is a religious philosophy containing pastoral

counseling procedures intended t o assist an individual t o gain
greater knowledge of self. The Mission of the Church of
Scientology is a simple one-to help the individual achieve
greater self-confidence and personal integrity, thereby enabling
him t o really trust and respect himself and his fellow man. The
attainment of the benefits and goals of Scientology requires each individual's
positive participation, as only through his own efforts can he achieve these.

This is part of the religious literature and works of the Founder of Scien-
tology, L. Ron Hubbard. It is presented t o the reader as part of the record of
his personal research into Life, and should be construed only as a written
report of such research and not as a statement of claims made by the Church
or the author.

Scientology and its sub-study, DianeticsB, as practiced by the Church,

address only the spiritual side of Man. Although the Church, as are all
churches, is free t o engage in spiritual healing, it does not, as its primary goal
is increased knowledge and personal integrity for all. For this reason, the
Church does not wish to accept individuals who desire treatment of physical
illness or insanity, but refers these t o qualified specialists in other organiza-
tions who deal in these matters.

The Hubbard Electrometer is a religious artifact used in the Church con-

fessional. It, in itself, does nothing, and is used by Ministers only, t o assist
parishioners in locating areas of spiritual distress or travail.

We hope the reading of this book is only the first stage o f a personal
voyage o f discovery into the positive and effective religion o f Scientology.

The Board of Directors

of the Church of Scientology

This book belongs to:

Date:

The Rising Phoenix

 BOOKLET 29 OF THE
PROFESSIONAL COURSE

DYNAMICS
AND THE
TONE SCALE
TECHNIQUE 80

by
L. Ron Hubbard
Compiled in Written Form
by D. Folgere

This booklet is a summarization of the Tape Lectures

5205C19 T80-1C Tone and Ability
5205C19 T80-ID Wavelength and Tone Scale

Scientology Publications Organization Denmark

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 Published by

SCIENTOLOGY PUBLICATIONS ORGANIZATION ApS

Store Kongensgade 55, 1264 Copenhagen K
Denmark

Publishers for DIANETICSQ and SCIENTOLOGY@

Copyright 01952, 1980

by L. Ron Hubbard
ALL RIGHTS RESERVED

No part of this booklet may be reproduced

without the permission of the copyright owner.

New Edition 1980

ISBN 87-7336-144-5

A Dianetics Publication.
Dianetics is the trademark of L. Ron Hubbard
in respect of his published works.

Scientology is an applied religious philosophy.

Dianetics and Scientology are registered names.

Printed in Denmark by Special-Trykkeriet Viborg a-s

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 To the
steadfast and loyal supporters
of
tomorrow
and
the thinking men
of
yesterday

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 Important Note

In studying Dianetics and Scientology be very, very

certain you never go past a word you do not fully
understand.
The only reason a person gives up a study or becomes
confused or unable to learn is that he or she has gone
past a word or phrase that was not understood.
Trying to read past a misunderstood word results in
mental "fogginess" and difficulty in comprehending the
passages which follow. If you find yourself experiencing
this, return to the last portion you understood easily,
locate the misunderstood word and get it defined cor-
rectly-and then go on.

(Glossary with Dianetics and Scientology terms on

page 26.)

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 YOU CAN ALWAYS WRITE TO RON
All mail addressed to me shall be received by me.
I am always willing to help. By my own creed, a being is only
as valuable as he can serve others.

INTERNATIONAL CONTINENTAL
ADDRESS ADDRESS FOR
L. Ron Hubbard

-
EUROPE
c/o LRH Personal
Secretary L. Ron Hubbard
Saint Hill Manor C/OFOLO Europe
East Gnnstead Saxogade 78-82
Sussex 1662 Copenhagen V
England RH19 4JY Denmark

UNITED KINGDOM
CONTINENTAL
ADDRESS FOR L. Ron Hubbard
USA. CANADA c/o FOLO United Kingdom
AND MEXICO St Mary's College
Falmer Road
L. Ron Hubbard
Rottingdean, Sussex. England
Post Office Box 23751
Tampa. Florida 33623
AUSTRALIA AND
NEW ZEALAND
.
L. Ron Hubbard
WEST US
c/o FOLO ANZO
L Ron Hubbard 24 Dick Street
c/o FOLO WUS Henley. Sydney
4833 Fountain Avenue New South Wales 21 I I
Los Angeles Australia
CA 90028
AFRICA
EAST US L. Ron Hubbard
L. Ron Hubbard c/o FOLO Africa
C/OFOLO EUS 41 Olivia Road
3 0 West 74th Street Berea. Johannesburg
New York, NY 10023 South Africa

You can also address your message to me in care of the

nearest Scientology Church listed in the back of this book.
All messages to any of the addresses will be forwarded to me
directlv.

L. Ron Hubbard

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The Rising Phoenix
1. As an individual goes up the tone scale, he IS more
and more of the dynamics and he IS more in each
dynamic.
Figure I shows the parallel development of the regular
tone scale and the expanding scale of BEING the
dynamics. We see that an individual must go up the tone
scale through all the lower ranges and even through 3.5,
4.0 and 8.0 before he succeeds in BEING even the first
dynamic. He must be at 8.0 before he can BE "himself."
Whereas formerly 4.0 was held to be the end and goal
of processing, now it is shown to be only the beginning
of the beginning in terms of BEING. Four-point-0 is
good survival, but it is very limited BEING.
The idea of this scale is a very interesting one: that an
individual IS the dynamics additively as he ascends the
tone scale. However, qualifications must be presented
immediately, so that the student will not think that he
must take this scale literally, number for number.
In the last series of compilations, the Summary
Course series, the idea was presented that thk tone scale
might be extended from 40.0 to 400.0 and from 400.0
to 4000.0 and that God was to be found at 4000.0
because that was as far as the scale went. This is a
perfectly valid idea, and it is mentioned here to indicate
that making the eighth dynamic, or the BEINGness of
all, equivalent to 40.0 on the tone scale is merely an
arbitrary assignment of value.
Also, the tone value for the BEING of each dynamic
has been chosen arbitrarily, though not without some
deliberation.

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 Twenty-two-point-0 is assigned as the point of
BEING the sixth dynamic, since 22.0 represents op-
timum randomity. In other words, motion is considered
to be in its most harmonious relationship with theta at
that point, and so that point is the obvious choice for
the sixth dynamic, which is purely motion.
It should be obvious to the student that there is no
intention to imply by this scale that the individual does
not begin to BE the third dynamic until he reaches 12.0
and that he does not begin to be the fourth until he
reaches 15.0. It is reasonable to assume that the indi-
vidual begins to be all dynamics even at 0.5 on the tone
scale. The idea which is meant to be implied by the scale
is that the individual does not succeed in BEING effec-
tively upon the various dynamics until he has reached
various points on the scale, and it is thought that these
points correspond to the tone scale roughly as shown in
figure I.
In order to BE the fifth dynamic, the individual must
already have made a success of BEING the fourth. In
order to BE the fourth, he must already have made a
success of BEING the third, and so on.
Let us examine what is meant by BEING the dynam-
ics.
Let us suppose that an individual decides to take part
in the MEST universe and that he is unfortunately so
low on the tone scale, through having met with certain
unnamed and unthinkable experiences, that he is able to
BE only a small portion of the back of his own neck. He
has nominal control of an entire individual human

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Figure I

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organism, but he feels out of touch and out of control
with all of it but a small portion of the back of its neck.
We might expect to find such an individual near apathy
on the tone scale.
A course of processing brings the self-determinism of
this person up to a point where he is thoroughly capable
of controlling his body and using it, where he feels
completely in affinity, communication, and agreement
with it, where it does nothing which he does not want it
to do and does everything which he does want it to do.
We might be justified in saying then that this individual
was BEING himself, as an organism. We might say that
he was successfully BEING the first dynamic.
We might also say, however, that he had not yet
succeeded in BEING any other dynamic but the first.
How would he go about BEING another dynamic?
The next dynamic in order is the second dynamic. He
will next succeed in BEING the second dynamic.
Of course, if this individual has succeeded in BEING
the first dynamic, he will be surviving very well along
the second, third, fourth, fifth, sixth, and seventh
dynamics. But surviving is not the activity which we are
considering now. We are considering BEING.
How is an individual able to BE the second dynamic?
We are quite used to the idea that a person IS his
individual organism. In fact, we are too used to it. In
our present culture, the statement "A person is his
individual organism" means "A person equals his indi-
vidual organism." In other words, he is just that orga-
nism, and he is no more than that organism. In

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Scientology, we have seen the fallacy of this idea. In
Scientology, the statement "A person is his organism,"
means that some individual has achieved complete
BEING within his organism so that he is CAUSE within
it.
When we recognize the fact that BEING the organism
does not mean being equal to the organism, we can see
more easily how an individual might BE the other
dynamics as well as the first.
BEING the organism means being CAUSE within the
organism. BEING the other dynamics means being
CAUSE within the other dynamics. Of course, it also
means KNOWING, TRUSTING, WINNING, BEING
FREE, and all the other parts of BEING which are
enumerated along the top of the tone scale.
BEING the second dynamic means KNOWING,
TRUSTING, WINNING, BEING FREE, and all the rest,
along the second dynamic.
There is no particular significance to the boundary
which we artificially place around BEING by recogniz-
ing the physical body as a thing of importance. But this
boundary can be very aberrative. Naturally, if a person
believes that he is equal to his body, he need only
observe the failings of the body to which he is equal to
see that he is rather a poor thing. If he is equal to his
body, then there is very little hope for him. The body is
a certain size, a certain weight, a certain texture. It has a
little strength. It has a little beauty or a little ugliness, or
both. It knows pleasure and pain, stimulus and response.
It is MEST, therefore he also must be MEST.

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 If, on the other hand, a man knows that he is not
equal to his body, but is CAUSE within his body, then
he may aspire to be better CAUSE and to be CAUSE on
a wider scale than just his body. He may desire to move
out into the other dynamics, to BE the other dynamics.
When he has become his organism, so that he IS his
organism, he then goes on to the second dynamic.
In its first stages, the second dynamic is concerned
with a close physical and non-physical relationship with
an individual of the opposite sex. The outward form and
appearance of this relationship, as it is practised in the
present culture, is familiar to all of us. When it is new it
is sometimes called "love." When it is a little older it is
called "marriage." When it is finished it is sometimes
called "widowhood" and sometimes "divorce." It is
praised by some and condemned by others. The major-
ity of both sides profess not to understand its mysteries.
What is the secret of love? What is the way to a happy
marriage? These are questions which have been asked
and answered many times. From Ovid to Mr Anthony,
answers have boiled up in the turbulent cauldrons of
human culture. Some of the answers have been wise,
many stupid. Most of them have concerned themselves
with trifling details, whether of bedroom or (in the
United States) of breakfast table. Few of them have
shown the way to being happy in love and in marriage,
since few of them have said anything which would lead
to BEING.
If we were to try to enunciate the simplest possible
rule for happiness in love and in marriage, we might say

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something like this: The successful sex relationship
depends upon man and woman reaching a high degree of
agreement on immediate and long-term goals and main-
taining that agreement without establishing a CAUSE-
and-EFFECT relationship. Both individuals must be
CAUSE within the sex relationship, or it will degenerate
into a mere master-slave relationship or a domination-
nullification relationship.
This does not mean that there should be no differ-
ence between a man and a woman, or that they should
squabble over how to boil an egg or chop down a tree. It
means that if an agreement is reached as to the division
of labor within the relationship, then each individual
should be CAUSE directly in his own division and
should be CAUSE, indirectly through the other indi-
vidual, in the other's division.
And how can one individual be the CAUSE of an-
other's actions without making that other individual
into an effect? Can this be done?
The way to become CAUSE of another's actions is to
assume responsibility for them without controlling the
other's execution of them.
If all married persons would begin to assume respon-
sibility for each other's actions and would treat those
actions as their own, most of the trouble in marriage
would be eliminated. Of course, this would call for a
large degree of agreement on what goals were desirable
and what methods should be used to reach those goals.
But this large degree of agreement is not difficult to
reach. Any two intelligent and relatively unaberrated

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people can reach such an agreement (or fail conclusively
to reach it) before marriage. The difficult part, in this
society which teaches that in the biblical phrase which
urges each of us to be his brother's "keeper" the word
"keeper" means "animal trainerw-the difficult part is
maintaining that agreement without establishing a
CAUSE-and-EFFECT relationship inste.ad of a CAUSE
relationship.
What are the advantages of a CAUSE relationship?
The simplest and most inclusive expression of these
advantages is that since a human being is CAUSE, a
CAUSE relationship will allow him to be a human being,
whereas a CAUSE-and-EFFECT relationship will make
an EFFECT and so prevent him from being a human
being. This is true even of the individual who begins the
CAUSE-and-EFFECT relationship in the CAUSE role.
The process of making an EFFECT out of another
human being is a very dangerous one. It leads to making
an EFFECT out of the perpetrator also. After a while a
CAUSE-and-EFFECT relationship, degenerates into a
simple EFFECT relationship, with both individuals in
apathy. This is normally considered "a good adjust-
ment," and the victims are said to have learned to be
tolerant of each other and to live with each other's
faults.
Society, in 1952, frowns on a CAUSE-and-EFFECT
relationship, although in the Victorian days it was held
quite proper that the man should be CAUSE and the
woman EFFECT. Society in 1952 much prefers an
EFFECT relationship, and most marital counseling is

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aimed toward such a relationship. The clients are urged
to make allowances for each other. They are taught
tricks of controlling their tempers, and they are advised
to trade tolerations. If Mary bums the toast, John is
supposed to remember that this gives him the right to
get mud on the floor. Tit for tat. A good bargain. The
clients are urged to accept the fact that all people have
faults and that no one is perfect and no one can be
perfect. Their hope for a satisfactory relationship is
removed, and an iron cage of well-adjusted apathy is
substituted. They are told that this is the best that can
be expected.
It is not.
Instead of going down the tone scale from the Vic-
torian CAUSE-and-EFFECT relationship to the modem
EFFECT relationship, it is possible to go up the tone
scale to a CAUSE relationship, in which both partners
feel responsible for each other's acts and in which each
partner feels that the other is acting for him. If Mary
bums the toast, John accepts responsibility for this
action. This does not mean that he assumes' all the
responsibility and leaves none for Mary. It means that
he assumes all the responsibility and that Mary assumes
all the responsibility, too. They both assume all the
responsibility. Under such an arrangement, no one can
be blamed. All their attention goes into doing better
with the toast and none of it is wasted in blame.
It is perfectly obvious to John that Mary did not
want to bum the toast. Even if she is suffering from an
aberrative compulsion to bum the toast, John knows

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that she does not want to burn it except as she acts
under this compulsion. He knows also that the only way
to release her from the compulsion is to bring her up the
tone scale, and he knows that he cannot bring her up
the tone scale by blaming her and making her an
EFFECT, but only by accepting her effort as his own,
by making her CAUSE.
It may seem odd that Mary can be CAUSE if John
accepts her effort as his own, but that does not mean
that he takes her effort away from her-it means that he
allows his BEING to flow into that effort. He validates
her effort by letting it be a part of him. He does not
invalidate it as itself by refusing responsibility for it. He
does not invalidate if as her effort by interfering with
her performance of it. He validates the effort by being
responsible for it, and he validates Mary by letting her
be the one to control the effort. He does not try to
control her efforts, and she does not try to control his,
but each of them assumes responsibility for the efforts
of the other.
We may be.able to see more clearly how this works if
we hypothetize an outside individual who is temporarily
hostile to John and Mary.
Mary runs the family automobile into the fieighbor's
gate. The neighbor rushes over in a huff and encounters
John in the front yard. The neighbor says, "You just
ruined my gate!" John goes with the neighbor to look at
the gate and at the car. Sure enough, there is blue paint
on the gate and white paint on the car. The evidence is
conclusive. John agrees with the neighbor that the gate

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has been damaged by John's car and he asks the neigh-
bor to have it repaired and send him the bill. The
neighbor says that the damage is not very great and so
he will repair it himself. John lends him the tools and
helps him to repair the gate. John insists on buying a
can of white paint, and the neighbor says he will enjoy
painting the gate on Sunday. He apologizes for being so
excited at first. They shake hands.
John goes into the house, and Mary says, "Dear, I hit
the Jone's gate with the car." John says, "Yes, I know.
We've already repaired it." Mary says, "I'm sorry. I was
thinking about the bathroom curtains." John says,
"That's all right. What about the bathroom curtains?"
Mary says, "I want to dye them blue." John says,
"That's a good idea."
If nobody is to blame for the damage to the gate, a
constructive subject like dyeing the curtains will imme-
diately attract John's and Mary's attention, since it
represents future action.
Now, the reader may say, "But what if Mary runs
into the neighbor's gate every week - just like in the
funny papers?"
The answer is easy: it is not necessary to live as
though one were living in the funny papers. Two
possibilities arise. Either Mary has some aberration
which makes good driving impossible for her, or she has
not. The chances of the first are very slight. If she can
walk, she should be able to drive the car-PROVIDED
she can drive the car as CAUSE and not as EFFECT. If
Mary's vision is such that she cannot see the neighbor's

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gate, then an agreement must be reached whereby she
does not drive the car. But if she merely runs into the
gate "through carelessness," it is ten-to-one that some-
one is interfering with her self-determinism about driv-
ing the car. John's most constructive course is to let her
go on driving the car and running into the gate and to
assume responsibility for her actions. Of course, he may
have to pay out two or three hundred dollars for new
fenders and new gates, but that is a very small price to
pay for bringing his wife up the tone scale to the point
at which she can operate the machine rationally. The
moment Mary realizes that she is CAUSE when driving
the car and that no one is interfering with her, she will
not hit the gate.
It must be admitted that the hidden memory of past
interference with her driving may act in present time to
aberrate Mary's driving even though John keeps his
hands off and is truly responsible for her actions. In this
case, it may be decided that Mary should not drive, or it
may be decided to try, by auditing or simple discussion,
to clear up the aberration stemming from past inter-
ference. No matter what is decided, however, Mary is
not to blame for hitting the gate. Her not driving is not
a punishment, it is only a method of preserving the gate.
The foregoing discussion of John and Mary is meant
to illustrate what it will be possible for John to accom-
plish in his marital relationship in the way of construc-
tion if he is BEING the second dynamic and is not just
managing a bare survival along the second dynamic. If
he IS the second dynamic, then he IS Mary. Her efforts

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are his efforts. Her responsibility is his responsibility.
Her gain is his gain.
This does not mean, in the slightest particular, that
John is not himself. He is not less himself because he IS
Mary. HE does not give up the first dynamic in order to
take on the second, he adds the second dynamic to the
first. Having become CAUSE within his own organism,
he now extends his causation to another organism, but
since this other organism already contains a first-
dynamic CAUSE, he becomes the second-dynamic
CAUSE of this organism. HE assumes the efforts of this
organism as his own efforts WITHOUT assuming control
of those effects-or at least without in any way inter-
fering with Mary's control of those efforts.
This is what is meant by the many forms of the
statement that a man or a woman alone are but half a
person, that a complete person is made up of a man and
a woman. We think that this statement does not go far
enough, since a complete person is made up, not only of
the first and second dynamics, but also of the third,
fourth, fifth, sixth, seventh, and eighth dynamics-but
the first and second are a good and indispensible start to
becoming a complete person.
Most people have not yet begun to reach the first.
A complete person is BEING at least seven dynamics.
Such a person would be a god compared to normal
human beings, but there seems to be no reason why
there should not be such a person. There may be a lot of
work involved in becoming such a person, but there was
a lot of work involved in building the pyramids, too,

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and there they are.

2. Figure I1 shows the expanding BEING in terms of an

ever wider area of space.
This figure is included to correct the possible impres-
sion that various dynamics lie exclusively at certain
points on the tone scale. We see here that in order to
reach the borderline at the second dynamic, we first
must pass the borderline of the first. However, the
second does not begin at "I," it begins at "0." All the
dynamics begin at "0." The first begins at "0." The
second begins at "0." And so do the third, fourth, fifth,
sixth, and seventh. The boundary lines express rather
the accomplishment of BEING these dynamics. They
show that one has to accomplish a little to BE the first
dynamic, more to BE the second, more to BE the third,
and so on. But we might infer from the figure that when
one had reached the second, one would have succeeded
half way in BEING the fourth. This inference, while
uncertain as to proportion, is correct in principle. The
achievement of BEING the first and second dynamics is
part of the achievement of BEING the fourth dynamic.
This is the accumulation of BEINGness, which was
mentioned in the last section. We shall see in the next
section what happens when the accumulation of
BEINGness is disregarded in the journey outward to the
edge of the circle.

3. If we turn this circle of dynamics so that we view it

more from the edge, we have (in figure 111) a representa-

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Figure I1

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tion of what happens at the top and at the bottom of
the tone scale and of the relationship between zero and
infinity on the tone scale.
The solid line shows the progress of the scale through
the concentric circles which mark the boundaries of the
various dynamics.
The dotted line shows an arbitrary passage through
the "space" outside the seven dynamics. This dotted
line enters the dynamic circle either at zero or at infin-
ity, either at the edge of the circle or at the center of
the circle.
Therefore, an individual who is going to depart from
the material universe may do so at the edge of the circle
or at the center, but according to the diagram he will be
in the same "place" no matter which exit he uses.
Just what factors determine the entry of the indi-
vidual into the circle at either one of these two points
cannot be indicated in this diagram, since they are
unknown to the writer.

4. Looking again at figure 11, we see that the fourth

dynamic is labeled "race." This dynamic used to be
labeled "mankind." The word "race" has been substi-
tuted because it may very well be that the development
which we shall experience in the immediate future will
take us beyond the boundaries of that area of life which
we now label "mankind." We have been in the past and
we may be in the future creatures quite different from
those we now think of as "mankind."
A future is conceivable in which all those beings who

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 00

Figure I11

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wish to remain as men upon this planet may call them-
selves the group of mankind. This group may be all the
third dynamic there is, the social order having been so
creatively and harmoniously worked out as to make
subordinate groups unnecessary and unwanted. This
would be the brotherhood of mankind which has been
set forth in the literature of religion.
The race dynamic might then include not only
mankind but also those beings who did not wish to be
confined to a planetary or an earthly or a physical
existence, beings who might roam the spaces and the
non-spaces at will, in search of adventures which we can
hardly name, much less envision.

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 SEMINAR QUESTIONS
Lecture 29

1. How low on the tone scale can you find operation on

all dynamics?

2. Compare SURVIVAL with BEING.

3. How can more than one accept full responsibility for

the same thing?

4. What responsibilities does one accept when he

decides to BE?

5. What must one do to be a complete person?

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 GLOSSARY

ABERRATION: A departure from rational thought or

behavior.

AFFINITY: The ability to occupy the space of, or be

like or similar to, or to express a willingness to be
something.

CAUSE: Cause could be defined as emanation. It could

be defined also, for purposes of communication, as
source-point.

COMMUNICATION: The consideration and action of

impelling an impulse or particle from source point
across a distance to receipt point with the intention of
bringing into being at the receipt point a duplication
and understanding of that which emanated from the
source point.

CONTROL: When we say control, we simply mean

willingness to start, stop and change.

DYNAMIC: 1. Any one of the eight subdivisions of the

dynamic principle of existence-SURVIVE. 2. Dynamic
is the ability to translate solutions into action. 3. The
tenacity to life and vigor and persistence in survival.

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DYNAMICS: There could be said t o be eight urges
(drives, impulses) in life. These we call dynamics. These
are motives or motivations. We call them the eight
dynamics. The first dynamic-is the urge toward exis-
tence as one's self. Here we have individuality expressed
fully. This can be called the self dynamic. The second
dynamic-is the urge toward existence as a sexual or
bisexual activity. This dynamic actually has two divi-
sions. Second dynamic (a) is the sexual act itself and the
second dynamic (b) is the family unit, including the
rearing of children. This can be called the sex dynamic.
The third dynamic-is the urge toward existence in
groups of individuals. Any group or part of an entire
class could be considered t o be a part of the third
dynamic. The school, the society, the town, the nation
are each part of the third dynamic, and each one is a
third dynamic. This can be called the group dynamic.
The fourth dynamic-is the urge toward existence as
mankind. Whereas the white race would be considered a
third dynamic, all the races would be considered the
fourth dynamic. This can be called the mankind
dynamic. The fifth dynamic-is the urge toward exis-
tence of the animal kingdom. This includes all living
things whether vegetable or animal. The fish in the sea,
the beasts of the field or of the forest, grass, trees,
flowers, or anything directly and intimately motivated
by life. This could be called the animal dynamic. The
sixth dynamic-is the urge toward existence as the
physical universe. The physical universe is composed of
matter, energy, space and time. In Scientology we take

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the first letter of each of these words and coin a word,
MEST. This can be called the universe dynamic. The
seventh dynamic-is the urge toward existence as or of
spirits. Anything spiritual, with or without identity,
would come under the heading of the seventh dynamic.
This can be called the spiritual dynamic. The eighth
dynamic- is the urge toward existence as infinity. This
is also identified as the Supreme Being. It is carefully
observed here that the science of Scientology does not
intrude into the dynamic of the Supreme Being. This is
called the eighth dynamic because the symbol of infin-
ity = stood upright makes the numeral "8." This can be
called the infinity or God dynamic.

EFFECT: Receipt point and what is received at the

receipt point.

INVALIDATION: Refuting o r degrading or discrediting

or denying something someone else considers t o be fact.

MEST: A coined word, meaning matter, energy, space

and time, the physical universe. All physical phenomena
may be considered as energy operating in space and
time. The movement of matter or energy in time is the
measure of space. All things are MEST except theta.

PHYSICAL UNIVERSE: The universe of matter,

energy, space and time. It would be the universe of the
planets, their rocks, rivers, and oceans, the universe of
stars and galaxies, the universe of burning suns and time.

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In this universe we would not include theta as an inte-
gral portion, although theta obviously impinges upon it
as life.

PROCESSING: Called "auditing" by which the auditor

(practitioner) "listens and commands." The auditor and
the preclear (patient) are together out of doors or in a
quiet place where they will not be disturbed or where
they are not being subjected to interrupting influences.
The purpose of the auditor is to give the preclear certain
and exact commands which the preclear can follow and
perform. The purpose of the auditor is to increase the
ability of the preclear. The Auditor's Code is the govem-
ing set of rules for the general activity of auditing.

RANDOMITY: The amount of predicted and unpre-

dicted motion a person has, in ratio.

REALITY: Reality is an agreement. Reality is what the

majority agrees it is. The degree of agreement reached
by two ends of a communication line.

RESPONSIBILITY: The ability and willingness to

assume the status of full source and cause for all efforts
and counter-efforts on all dynamics.

SELF-DETERMINISM: Means the ability to direct

himself.

SURVIVAL: Survival is understood to be the basic

The Rising Phoenix

single thrust of life through time and space, energy and
matter. Survival is subdivided into eight dynamics.

TONE SCALE: A scale which plots the descending

spiral of life from full vitality and consciousness through
half-vitality and half-consciousness down to death. The
range of emotion.

THETA: Theta is thought, life force, e'lan vital, the

spirit, the soul, or any other of the numerous definitions
it has had for some thousands of years. The energy
peculiar to life which acts upon material in the physical
universe and animates it, mobilizes it and changes it.

UNDERSTANDING: Understanding is composed of

affinity, reality and communication.

The Rising Phoenix

 List of Organizations
EUROPE L~.ntology.Ka.rh. Bawl
G,und~ldln~r,tr. 432
lOS3 B l u l . L h ~ 1 2

Celebrity center
Cent" d. Celebnt.$d. Pari$
41. rued. la Tour d'Aurergne
75009 Paris. Ffmc.

UNITED KINGDOM
Ad"rn~.d orp.n,r.t,.n/
Sam", Hlll orp.n,2.,,on

Other Loenfolwy Ogan8zafaons

Hubbard Sc#entolopyOrpansz.f#on
London
68 Toftenham Court Road
London W.I.. England
Hubbard Sc8~ntolopyOrgan~zst8on
M.n.h.rtrr
2581260 Deany.1.
Man'hrlbr 3M3 4GB. England
Sc~.nlolopy K8rk.n K*knh.m Hubbard L8entolopy Orgmmzatcon
Fnd..lk,borgrq 5
2400 Kabenh.m NV. Danmark 39 Portland Square
Plymouth
Sherwell. Plymouth P L I 6 0 1
Dl"0". Enqlmd
Church of S'nntolopy
Blrmlnghlm
3 St. Mary's ROW.Molelry
Blrm4n.h.m 813 8HW. England
Church of Srmentolwy
Sunderland
B Beechwood Terr.r.
Sunderland. Tyne m d Wear
England
Hubbard A..drm" 0 , P..'.".,
1nd.p.nd.n.'
F I ~ noule. ~ I 20 south ~ ~ ~ d ~ .
kl.nl.l.gy.K,.rh. Btd," Edinburgh E H I ILL. SwtIend
J.go*l,tr.'w 1s
1OOOBerltn21. BRD AUSTRALIA
N.fherlandl Church 01 Llmfolopy Adelande
28 Waymouth Street
L,."tOlW Kk. Amrt.rdam Addaade SO00
Nleuweziidr V ~ r b u r ~ w 312
al South Auttral8a
I012RV Amsterdam. N.derland
Church el Sr#mtolopyMelbourne
Nor*." 724 Inbrman Road
hl.ntolqiki?bn h l o Nmfh Gaullleld 3161
Ton gale 31 1.etq. Oslo 2 Mtlb0"rn.. Vlrlor,,. Aultral,.
Norpe Church ot Sclenfolopy Perfh
5wd.n PI'torll no"..
IS6 St George.$Terra.r
Li.nto1ogykyrk.n Stockholm k r f h 6000. Western Au,fral#a
Kamm.k.rg.1.n 46
5.1 11 60 Stockholm. Srer#qe Church of Sc#.nfoloqy Sydney
201 C l l f l e r r q h 51.
Sydn.". Au.tr.l,.
A.C T.
11. Robe Street. Deaksn
A.C.T. 2600. Canberra
Aurfr.,,.

NEWZEALAND
Churchd Srlenfolwy Aucklsnd
New Imp,,., Bulldlng,
44 Queen Street. 2nd Floor
A".k,."d I.New Z.,lrnd

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 SOUTH AFRICA
Ch".th 01 L#."t.log~ C.. Town
3rd Floor Garmou. HO",.
127 Plam Stnet Chunh of Laentology 5n . D,-O
8001 Caw Torn. South Africa . Dm-o
348 Olsre S t r r t . 5n
Callfornl. 92103
Church o l Loantology Durban
57 Collq. L.". Church of L ~ . n t o l o ( ~San Franuwo
4001 Durban. South A f n o 83-91 McAl1,xt.r St.e.1
Sm Franciwo. C a l d o r n ~94102
Church 01 SC,.nto,ogy J.h.nnnb"g
S.rurity B v l l d i y Chvnh of L i a n t o l w Seattle
95. comm,,noner st-., I531 l t h Am. Seattle
Johannerburg, South Afric. w.*,ngton 98lOl
Chunh d Lientology Port El#z.blh Chvnh ofLi.ntology St. LOU~S
2 St. Ch.8stoph.r'~ Place 3730 Lind.11 Boulevard
27 Weltborne Road St. Louis. Mlsrour#63108
6001 Port Ellzabth. South Afnca
Church of L#.ntology Twin Cstin
Church . I5rl.ntolw Prdon. 730 H.nn.pon Are. Minneapolis
224Centrrl Hour. Mlnnnota 55403
Cnr. C e n l r ~&l Pretonul Stn.1~
Pnlona 0002,,5outh Afnr. CDvlrh OI L~.ntoloq" LO. Ang.,
I415 North B.r.n.90 5tn.l
RHODESIA Lo, Anp.1.l. Ca torn 90027

Chvnh of %#antology Bularayo Elltern United 5111.1 Church.,

508 Kirrit Bllgs.
corn.. Abrcorn h 9th Avenue Church of Lientology Boston
B"lar."o. Rhoda,,. 448 B e r o n Street
Boston. Maruchuwtts 02215
CANADA
Chunh of Sc~entolopyBuffalo
Church of L~.ntology ot Montreal 47 we, Huron
(467.4489. Paplnmu Bvlf.lo. New York l l 2 2 2
MonIn.1, Qua. Canada H1H I T 7 Church of Sc#.nlology Chnage
Church of L#.ntolopy of Ottawa 1655 Maple S t n r f
309. Cooper Street Eranston. lll#noms60201
Ottaw. Ont.. Canada K I P SM9 Church of Sc#enIologyDetrott
Church of L~.ntolopv ot Toronto 751 Grlsrold Street
385. Yonge Street Oetrolf. Mmchmgan 48226
T~ronlo.Ont.. Canada M5E 151 Church ol Sc#entologyM8.m~
Church 01 L~.nl.l.gy 0 , v.nr.ur.r I570 Madrug.. Coral Gabbe$
401. W Ha%t#ngs Street Florida 33116
Vanc0ur.r. Brltllh Columha
Church of Sclenlology New York
Canada
227 West 46th Street
UNITED STATES New York. New York 10036
Church of Sc~entologyPh#ladel*la
FI.9 Land 8.w
I315 Race Street. Phlladelphma
Church of L#.ntoloqy of Caletornla Pennsylrm#r 19107
FI.9 Serrl.. orq.n,z.,,on
210So"th F..fhH..l,.nAr.n". Foundang Church of Sc1en1010gy
Clelrrrfer. Flonda 33516 of Wllhlnpton. O.C.
Malllnp Address P O Box 23751
2125 south .,S
..t NW
Tamp.. Florida 31623 Washlnqfon. 0 C 20008

Advanced orgm,z.t,on
Church of Sc#entolopyof Cal8fornea Church of Sctentology
Celebrity Cl",,. Lo, /\nq.,.r
Advanced orp.n,*.,.n Lo,Ang.lrr
1306 North Bermdo Street IS51 N La Ere*
Lor Angel.$. Calltornma 90027 Hollywood, Cal#forn#a90028
Church of Sc.ntolo(y
Srlnt Hlll op
,n
.,., Celebrity Centre La, Vqas
Chvroh 01 Sc#enfologyof Cal<lorn,a 2006 South W~ .,I street
A m ~ r l c msaont Hlll Org.n,z.t,on L a 3 Veqal. Nevada 891 02
1413 North BerendoStreet
Lor Anwler. Clllfornla 90027
Publar.t<ons Orpanozaflon
Church 01 sc,.nto,ogy
Pvbl#catoonsO?qan#rat#on Church of %#entology
United stat., Cllebrmty Contcr Toronto
4833 Fovnfamn A".. EIS~ 67 Pembroke Street
Lo< Anqslas. Calltornla 90029 Toron,.. ost.. Canada

Wertern uncted s t a m churches OTHER ORGANIZATIONS

Italy
Church of Sc~tntologyA U S ~ , ~
2200 Guadalupe Hubbard O~anelsnInstmfute
Aultln. Texas 78705 Gallerl8 del Corm 4
1-20122 MI,."^. It.I,1
Church 01 Sr~entologyD.~VL,
375 N.".,0S l,.., 5 Hubbard D,.".t,.$ I"',,,",.
Oenver. Colorado 80223 Van Gorlzlr 12. Brrsrt.. IfnIoa

Church of Sr#mtology Hawat1 H"bb8.d D#.net,., I",,,,",.

W11k111. H.,no,"," Corso ItaIoa 42. Norara. I t a I ~ a
n.w1,\
nubbard Olanetl., Inst!,",.
Church ol 5c#entology La, vqar Vta Palesfro 49. Romr. I t a I ~ a
846 E Sahara Aye
M.",t0
La' VIII". Nevada 89901
Chvrch of Srlentolopy Portland Inltllufo de Falolofts Apl8cada
333 South Wesf Park A*. C ~ n t r oCultural Lalln8merlclno A C
Harre No 32. Col. Juice.
Portland. Oregon 97205
Merlro 6. 0 F

The Rising Phoenix

Additional study materials related to the subjects
covered in this booklet may be found in the following
materials :

A D VANCED PROCEDURE AND AXIOMS

SELF ANALYSIS

HANDBOOK FOR PRECLEARS

DIANETICS: THE MODERN SCIENCE OF

MENTAL HEALTH ( 1950)

SCIENCE OF SUR VIVAL (1951)

SYMBOLOGICAL PROCESSING

The Lectures of L. Ron Hubbard

(This booklet covers two lectures)

HOW TO LIVE THOUGH A N EXECUTIVE

INDIVID UAL TRACK MAP

A HISTORY OF MAN

The Rising Phoenix

The Rising Phoenix