We made a mistake in the old days. We thought it was “control,” because “control” on this planet means more or less “suppress.” The basic result of bad control, of course, is suppress.
A little kid keeps spilling his dinner down his chest and you suppress his spilling his dinner down his chest by whupping him. See, I mean, that’s “standard child upbringing”.
Of course, the psychologists have had another one. They’ve given up, so they say, “Well, you let the child spill the dinner down his chest.”You see? That’s known as permitting the child to “abreact his hostilities.” It doesn’t work on the child either.
But the main thing I’m trying to bring up here is that people, when they are hurt, don’t want to be hurt. I know this sounds like one of these horrible simplicities, like “the way to cross the river,” you see, “is to cross the river,” and “the way to fly an airplane is fly an airplane.”
The individual has a simple, singular, obsessed method of not hurting. And he knows nothing about the mind. His method of not hurting is to suppress it.
I wouldn’t say you should make a general test on this, but you take a cigarette butt and grind it out in somebody’s palm (you start to, you see) and they will immediately grab their hand to stop the pain. I wouldn’t make that test if I were you.
The point I’m making here is the actual first impulse action when the message known as pain starts creeping its insidious way toward the thetan is for him to say, “No!”
Now, when an individual is in pain, agony, and so forth, he is trying to stop it from hurting.
Now, there’s a gradient of it known as “careful of.” I was checking things over, and it’s a gradient on Suppress. In other words, “If I just keep myself sufficiently ‘carefulled’—in other words, ‘suppressed,’ why, I’ll be all right.”
Now, the individual in handling pain or mental problems, puts it away. He says it doesn’t exist.
This is an interesting way of handling life. You could imagine somebody living out in the jungle and an elephant comes up to the door, and starts kicking the door down and this fellow has studied Kismet or some such philosophy and he knows the right way to handle things. He just says, “All materialism isn’t.” “That elephant ain’t.” And after they’ve taken a spatula and scraped this fellow off the floor, he still doesn’t learn that this philosophy is not the best philosophy.
Well, it’s probably the worst philosophy anybody could possibly have, because it makes unavailable everything and makes everything hurt like the mischief. But then, we have another maxim in Scientology: That which is not admired tends to persist. So, it’s probably the least admirable philosophy [to suppress] that man has developed. So, of course, everybody uses it.
This button [suppress] is in common to all. “Well, I’ll just forget it. The best way to handle that, I’ll just forget him. There is no reason for me to sit here sadly and mope, I will just forget him. Boohoo-hoo,” you see?
Bing!—and then nothing, nothing, nothing. See? She’s got it made. It’s the perfect way of becoming miserable. If you want to have your whole past kick your head off, forget it. That’s the best possible way.
Now, this is, by the way, residual in hypnotism. The hypnotist uses this, and of course we don’t use any hypnotism in Dianetics or Scientology. But knowledge is knowledge, and the hypnotist knows this very well. He knows how to put a compulsion in on somebody. He tells it to him and then makes him forget it. And then after that, it goes off like an automatic button. So, if you want to put a person on total automatic so that he can be restimulated at any time by anything, all you have to do is make him suppress.
All right. So, this individual is in an automobile accident. Now, if he didn’t suppress things, a little while after the accident, this memory of pain would run out, and it’d just flow away. He’d heal up. We’ve proven this many times. He’d just heal up in short order. This is because the suppression is off of it. That is the main thing that has happened there—the suppression is gone, that’s all.
In other words, this individual would get well if he didn’t suppress. He has an accident. During the accident he suppresses everything that’s happening, suppresses all the pain that’s happening in the accident. And doing so, he, of course, arrests time on the time track—he stops time. He suppresses time as well as anything else, and that, may I call to your attention, is part of the physical universe: matter, energy, space and time. Well, if he’s going to suppress matter and energy and other things, he’s also going to suppress time. So, he “stops himself on the time track” and he stops himself right in the accident.
A very notable thing happened up here in Washington one day. A United States Senator had many times been shipped out to the Walter Reed Hospital with heart trouble—heart trouble, heart trouble, heart trouble, and here was his heart trouble.
I was sitting up in his office one day and I said, “Now, Senator, when did this heart trouble start?” “Well,” he says, “it must have been back there in that automobile accident.” He’d had an automobile accident, there were two girls in the car, and he didn’t want anybody to know about it. Anyway, I sat there and ran it out. This old Senator was sitting there, and he was gripping the steering wheel and he was trying to keep himself from coming on it, and he was trying to hold the girls back, “mentally” he said. It didn’t last long; I don’t think I ran it for more than about forty minutes.
And he actually didn’t pay too much attention to it, but he had sort of added up the running of the engram as “telling me all about it very graphically so that I would understand all of it.”
And that was the end of his heart trouble. His heart trouble wasn’t heart trouble; it was an automobile accident.
Well, what is that? That is just the effort not to let somebody else get hurt, you see, suppress pain for them, suppress pain for himself, prevent the accident, stop himself in time, and he’d been stopped right there at the moment of the accident.
 Kismet: fate, destiny