6410C13 SHSpec-42 Cycles of Action

     "The importance [relative value or worth] assigned to a datum is as
important as the datum."  This is evaluation of importances.

     Cycles of action are a fundamental of which one must be aware.  There is
no particular crisis relating to this topic, except insofar as auditors have
been failing to get their questions answered.  We are talking about a cycle,
in the sense that a wheel going around and coming back to the same place is a
cycle.  The word "cycle" has picked up some odd connotations, as in the modern
short story, which tries to give an appearance of no-change by starting and
ending in the same place, in the same mood.  In the field of mechanics, a
cycle is a total revolution.  In physics and engineering, a cycle is the
motion between the end of one wave and the end of the next wave, i.e. the
motion during one wavelength.  There is an old definition of "cycle", [that
has more to do with what we are talking about], that is a philosophical
concept that doesn't involve the word "cycle".  This concept is found in the
"Hymn to the Dawn Child" in the Vedas.  It expresses that there is a
nothingness from which comes something that grows, matures, decays, and
returns to nebulosity and nothingness.

     (Johann Templehof went to India and got people from Krishnamurti's group
interested in scientology.  This annoyed Krishnamurti.)

     The concept of the cycle of action gives us lots of applicable wisdom.  A
cycle of action is a plot of consecutive incident against time.  From R6, we
know that time is a commonly-held consideration.  It is a big GPM, with a lot
of root-words with an end-word -- "time" -- connected to them.  It is an
agreed-upon progress that we are all making and moving forward.  In view of
the fact that we are all in present time, since there is nowhere else to be,
and that we don't really move in time, the incident, as it goes forward,
appears to be plotted against time.  It is the incident that makes the time.
Old humanoids have no time, because little happens and there is no future.
Kids' days are interminable because a lot happens.  You could boil this down
to tolerance of incident.  It is one's tolerance for incidents that give one
the impression of time going fast or slow.  When a person has an increase in
his tolerance for incident, life seems to slow down.  "If you measure ... time
by the amount of incident occurring and then didn't have any incident, ... you
wouldn't have any time."  It is not that the more incident, the more time you
have, necessarily.  You are dealing with a false commodity, for one thing,
and, for another thing, how much time you have depends on the consideration of
whether a lot of incident makes a lot of time or little time.  You can
practically monitor how much time you have by your consideration of how busy
you want to be.  Sometimes there gets to be too much incident, so there gets
to be not enough time.  You can manufacture time by deciding that you can
confront being busier.  "It's the consideration of how much incident makes how
much time that gives or subtracts time from one's existence."  It is how much
you decide that you can tolerate or confront.  If you have the consideration
that you can be busier or that you have enough time to do something, you can
and will.  "You can consider time long or short," and it will be.

     You can also get up to a point where you consider time long or short,
without measuring it against incident.  You could get high enough toned to
consider that evening was a couple of years away and live a couple of years
before evening. [Since you would thus be out of agreement with other beings,
it would seem that to do this, you would have to have a considerable tolerance
for being alone for long periods of time!]

     The three [actually five] different attitudes towards time, here, are:

     1.  Unconscious.

     2.  Incident monitors the person's time.  Here the person is at the total
         effect of time, and he is habituated to incident monitoring his
         time.  But it is a certain speed of incident that he is used to
         having monitor his life.  When the pace changes, he gets a reverse
         consideration.  The person never affects, changes, or even considers
         the incidents.  This is homo sapiens.

     3.  Person monitors time by willingness to confront incident.  Here, at
         the state of Release, the person considers one of two things:

            a.  If I get busy, time goes faster.

            b.  If I do nothing, time will go faster.

         The first of these two considerations is commonest.  Here, the being
         gets the idea that he can monitor time by his willingness to confront
         incident.  He can change his own pace by changing incident.

     4.  Person just postulates time.  This occurs around Level VI.  Here, the
         person's considerations about time alone determine the amount of time
         he has.  He doesn't have to depend on exterior incident to consider
         whether much or little time goes by.  He can make a party last a long
         time, if he wants to.

     5.  Pan-determined time.  At the level of OT, the being might have a
         pan-determined attitude towards time which would monitor the time of
         others, as with Sleeping Beauty.

     Mesmerism provides a lower-scale example of a similar phenomenon.  With
mesmerism, you can put someone into total rapport, where he feels and thinks
the feelings and thoughts of the person who has him mesmerized.  The
mesmerizer can pinch his own back, and the mesmerized person will leap
convulsively and have fingernail marks on his back.  This is a form of
physical pan-determinism.  It is quite unethical to do this on some poor sap
who has only a shred of self-determinism left, but it is a lower harmonic of
the upper-level pan-determinism over time.

     To considerations about how much time is passing, you could add other
considerations, like the consideration that the actions people are engaged in
are happiness-producing actions.  In an area where such a consideration had
been made, everyone would think he was doing fine.  You could also have the
opposite consideration:  that the actions people are engaged in are
misery-producing actions.  In this case, people would feel as though they were
committing overts by acting.  This would change people's considerations of
time.  The main culprit in doing this is the newspaper, which puts out this
consideration by reporting only bad news.  On a pan-determined basis, but
using a very low-grade, finite comm line, the newspapers are spreading the
idea of a worthless series of incidents.  This makes time worthless to
people.  If a society depends a lot on whether they feel their cycle of action
should or shouldn't proceed, this consideration will do something to time and
to the amount of doingness.

     An action is simply a motion through space having a certain speed,
especially volitional or intended motion.  It has a bad name, in some
quarters, e.g. in literature or psychology.  In civil defense, during crises,
any individual in action, during an atomic attack, would be put out of
action.  A local authority, who is supposed to act, is not a being.  The idea
is: There must be no action (intended motion).  "The prevention of motion is
fairly prevalent in mental healing."  The psychiatrist thinks that someone is
cured when he becomes inactive.  A person who has a label and who is active
must be restrained.  In mysticism, the wise or enlightened person is supposed
to be totally motionless.  People would like to believe this, if they are
scared of OT's.  The "mystical mystic" is a case type.  He is "reasonable",
but he won't act.

     So the idea of time and whether incidents or action should occur gets
messed up.  Action has become a dirty word.  You get an insane generality,
here: the attitude that "No incidents should take place," or "Lots of
incidents should take place."  Below this, you get, "It's all going on and
there's nothing I can do about it.  It's all happening to me.  It has nothing
to do with me."  This is the sign of a civilization on the decline.  Even the
person who says, "It has nothing to do with me," has to admit that it does
have something to do with him when he is driven to it.  If you approach him
closely enough with action and you will get a "cornered rat" effect.  Then you
get an uncontrolled response like a bar-room brawl.

     Action gets a bad connotation because it can produce destruction and
pain.  "When people cannot confront pain, ... they are also refusing to
confront action, and when [this happens], they cease to confront incident, and
they won't advance a cycle of action, and their sense of time goes [out]."  By
telling sick people to stay quiet, doctors are prolonging the time for them.
Telling them to have activity of some sort would make time pass more quickly.
This has a remarkable effect on healing.

     Where more action is demanded of a person than he can confront, pugnacity
sets in.  So you get destructive action, which is more action than anyone can
confront, as with Hitler, who created too much action.  This gives people the
false idea that the cycle of action always ends in decay and death, because
this is what it looks like in the physical universe.  It is here that we
depart from the cycle of action depicted in "The Hymn of the Dawn Child".  We
are taught this on every hand.  You have so many examples of cycles of action
that end in death and disaster, that you get reluctant to complete a cycle of
action.  This leads to such foolish ideas as "I mustn't complete a cycle of
action on the PC, because it will injure him."  This is the worry of an
auditor who never completes auditing cycles.  That is what keeps people from
arriving.  They are afraid to get to the final point.  Or there could be
something wrong with the person's considerations of "cycle" or "action".
Confrontation of incident may be low.  For instance, some auditors can't
confront too rapidly changing a PC or too slowly changing a PC.  This could
lead to overrun, if one can't confront changing the process, or underrun, if
one thinks that completing cycles of action means killing PCs.

     Any of these difficulties with the cycle of action means trouble with the
auditing cycle, one way or another.  If an auditor's comm cycle is out, after
he is up the line a bit, then this is why.  It is not the complexity of the
process.  The auditor has to have his auditing cycle in for sure, by the time
he is auditing R6.

     There are:

     1.  Considerations of cycles.

     2.  Considerations of action.

     3.  Considerations of cycles of actions.

In scientology, a cycle of action is simply from the beginning to the end of
an intended action.   [I.e. the start of the cycle of action would be the
first appearance of the intention to do something, or of the intention to
begin doing it now.] You can also have an other-determined definition of cycle
of action:  From the moment Mother looks at me to where she whips me.  The
self-determined cycle of action is from the beginning to the end of an
intentional action.

     The way to take care of trouble with the cycle of action is itsa on its
elements.