By Max Freedom Long – [Mid-Summer 1951]

1. Make a pendulum or “bob” by tying a thread to a ring, button, wooden ball, medium size marble. A locket on a chain works well. Whatever you use should be about four inches from its end to where you hold it between thumb and lst and 2nd fingers. If right handed, use your right hand.

2. The use of the pendulum depends entirely on the “convention” or set of signals you invent and teach your Aunihipili to understand and use. The usual conventions are: A clockwise circular swing means “good,” anti-clockwise, “bad.”

Draw a saucer-size circle on paper and make a [cross] sign to cover it. If the swing is on the vertical line it is “yes” (as you nod the head), if on the horizontal, “no” (as a negative head shake). If on a diagonal, “doubtful.” If no swing, “do not know.”

The number of swings in any direction, when counted, can give a number answer, as 61 swings to answer, “How old is Blank?” To learn how much vital force you normally have, hold the pendulum over the palm of your free hand and count the number of swings. A normal charge for the average is about 250 to 300. Now accumulate mana in the Huna fashion and test again. The count should rise at least a hundred swings. A vital person gets a stronger swing of the pendulum than a weak one in this test. Remember that you have to keep in mind what you are asking the Aunihipili to measure for you, such as vital force, sex of an egg or unborn child (+ or – according to your convention, usually + for males and – for females).

If you wish to know whether certain foods or medicines are good for you, ask the question silently or aloud and hold the pendulum a half inch above the food. Use the “good” or ‘bad” swing convention or the “yes” and ‘no” as you prefer, but stick to one or the other lest your Aunihipili get mixed up. The Aunihipili will learn quickly for some and slowly for others.

Practice for a few minutes daily for a month to train your Aunihipili to the work. If by then you get no swing or no reliable answers to things you ask, give it up for the time being and try later with several other pendulums. The Aunihipili seems to be able to work with one type of pendulum for small problems, but with another for more serious things. Experiment. In a few months you may become expert enough to dowse for water. One of the best dowsers in California tried for two years before he got the hang of it, and for 20 years to become master of the art.

3. In making the Huna type prayer-action (see the HRA Bulletins over a period of 32 years for scattered findings and reports on this matter), it is often found that the Aunihipili is convinced that the person is guilty of some “sin” and does not deserve having prayers answered. Or the Aunihipili may believe that the person deserves to be punished by illness and accidents and bad luck generally for former “sins” or for hurting the feelings of others or doing them some form of injury for which amends have never been made to the one injured, to his or her surviving relatives – or to the world in general by sacrificial deeds performed with the thought in mind that enough good is being done to balance former sins of hurt done others.

(There are no sins other than hurts done to others or possibly to our own bodies or minds by improper living. But often, the early training in the church of one’s youth may have resulted in religious beliefs which are deeply fixed in the Aunihipili and to which it still reacts although we are not aware of it. Many of our ills are found to be the result of such hidden beliefs in the Aunihipili or subconscious self.) If your prayers are not answered except when you pray for good things for others, it may be well to take time to talk, via the pendulum, with your Aunihipili and find by questioning it, whether it feels you are worthy or not of having prayers for good for yourself answered. If unworthiness is discovered, make amends directly or indirectly, then argue the Aunihipili out of its fixation by explaining that you are now worthy of all good things. Repeat the arguments. Do more good deeds. Tithe. Serve selflessly. Fast.

When the Aunihipili is won over, make a fresh start with the Huna type prayers in which the mental picture is sent to the Aumakua with a strong flow of accumulated mana along the ever-connecting invisible aka thread or “silver cord.” The Aumakua, and through it, Higher Beings in which you believe, can confidently be approached for aid if the Aunihipili can be convinced that you are worthy. But if YOU know you are not, you cannot convince your Aunihipili and it will not do its part in the prayer-action.

The Investigation of Huna and How It Came About

DURING THE past century investigations have been made of native magic in Africa, India and other parts of the world. Spiritualistic phenomena have been certified as genuine and studied painstakingly by over a hundred recognized scientists. Religions have been surveyed and the instant or nearly instant miraculous healing at Lourdes verified.

But from all these studies and efforts there has come nothing faintly resembling a definite basic system, philosophy, theory, or psycho-religious science which would explain, even in the most general terms, the phenomena of the various fields. In fact, investigations in these fields began to arrive at a stalemate several years ago. New discoveries have been conspicuously lacking.

Meanwhile, in the years following 1880, in the little noticed field of Polynesia, there was begun an investigation which, after seventy years, has at last produced a general theory that promises to break the stalemate and provide answers for a host of puzzling questions.

This investigation was begun by Dr. William Tufts Brigham, long curator of the Bishop Museum in Honolulu. In Hawaii there were, up to about 1900, many na kahuna, or native priests, who, although outlawed, worked among their fellow Hawaiians as healers of body and purse, or used the dread “death prayers.” Some firewalked over lava overflows which were cooled barely enough to bear their weight. A few demonstrated instant healing, and the young scientist was fortunate enough to be able to observe and study a case in which a lad, dead from drowning for sixteen hours, was brought back to life through a use of native magic After firewalking himself under the protection of na kahuna, and verifying the healing and other phenomena which they produced, Dr. Brigham came to the conclusion that behind these and similar activities there must be a single basic scientific system, like a string upon which the beads of religion, psychic phenomena, psychology and native magic were strung. He redoubled his efforts to discover this system.

Na kahuna, (the word means “keeper of the Secret”) had a strict cult of secrecy. They would tell him very little about their lore. What little they did tell, was so unfamiliar and so muddled, because of the use of unintelligible Hawaiian words, that he could make almost nothing of it. The anaana form of the “death prayer,” however, was studied and partly explained in terms of spiritism.

In the year 1919 I went to Dr. Brigham to ask what scientific information might be available concerning the activities of na kahuna, of whom I had heard many wild tales during my three years in the Islands. A friendship developed and I was invited to make use of all the materials which he had assembled and to continue the study if I could.

I was trained in the matter of correct scientific approach to this unfamiliar field and its materials. I had many cases of kahuna healing and other activities described in great detail for my benefit, and discussed these cases with my mentor in the light of what was known in the psycho-sciences at that time, which was very nearly as much as is known in these stalemated days.

Upon one set of conclusions, Dr. Brigham was insistent: 1. That here must be some form, or monad or entity of consciousness which was in man or without him, and which na kahuna were able to contact through ceremonial or prayer. 2. This unidentified consciousness could use an unidentified force in such a way as to control temperature in firewalking or make changes [to] physical matter in instant healing.

As these conclusions pointed inevitably to a basic system of a psycho-religious nature, it was necessary to decide that there was much still remaining to be discovered in the new science of Psychology, and much to be explained in the phenomena of Psychic Science.

In the absence of even the slightest clue to what these things might be, I would certainly have refused to take a part in such a hopeless investigation had it not been for one outstanding fact. This was the fact that this secret and mysterious basic system was not a matter of empty words and theorizing. IT WORKED. It was alive and kicking, even if in its death struggle. Dr. Brigham had been suspiciously careful in verifying the materials of the investigation. I had already verified some lesser things (and was soon to verify some most important accomplishments of na kahuna).

The thing could not be ignored. There was something right there under our very noses which WORKED, and even though it evaded our grasp, it seemed inconceivable that, with modern science so far advanced ,we should not ultimately get to the bottom of the mystery.

A few years later, Dr. Brigham died at a ripe old age, much honored but still with a burning curiosity unsatisfied.

I continued the work, collecting more materials in the field, watching for any new development in the psycho-sciences which might give me a clue to the “secret” of na kahuna, and going absurdly far afield at times, hoping to find a glimmer of light on the baffling problems. Finally, by 1935, new clues had been discovered which led directly to the basic system. In due time it was possible to explain in fairly general terms a part of the basic theory and its methods of application. It was the ancient “Secret” of Huna, of na kahuna.

The new clues came largely through a study of the meanings of the roots of the Hawaiian words.

By the summer of 1935 sufficient progress had been made toward understanding the ancient lore that a report seemed in order.

I wrote this report and it was published in 1936, in London, by Rider, under the. title of RECOVERING THE ANCIENT MAGIC. The study and its materials were described and tentative conclusions given. Assistance was asked from any reader of the report who might have knowledge of this or related fields or of similar materials.

One reader was W. R. Stewart, retired newspaper correspondent, living in England. He had been engaged in his youth in an effort to learn native magic from an isolated Berber tribe in the Atlas Mountains in North Africa. There he had studied beliefs and practices which, years later, upon reading the report, he saw stemmed from the same original source. The words used in naming the elements in the Berber version of the system had been said to belong to a secret priestly language, but, upon comparison to similar Hawaiian words, proved to be identical except for slight changes which may be ascribed to differences in dialect. Such language differences are found among the eleven Polynesian tribal branches in the Pacific. The common language of the Berber tribe was a degraded Turki. Stewart joined the investigation, which by that time, 1937, had reached an advanced stage. He added his findings and contributed in many other ways. Unfortunately his death in 1943 robbed the work of his aid, but, when World War II ended, the basic system was deemed to have been developed as far as would be possible until it could be put to the acid test of practical use.

Efforts to apply the basic system and duplicate the most valued parts of kahuna practice, are expected to correct errors and to make possible the further perfecting of the system.

To this end experimental groups are forming (late in 1945) in Los Angeles, with other groups to be formed in Australia and England.

While this outline report of the investigation is intended as a partial text for the use of experimental groups, it will also be made available to the public.

A much fuller and more detailed account of the long investigation is planned when the last stage, the experimental stage, has added its quota.

PART II: FROM FIREWALKING TO INSTANT HEALING

FIREWALKING (including all fire immunity) and instant healing make very good starting points for an explanation of the ancient Polynesian or pre-Egyptian lore called “The Secret,” or, in Hawaiian, Huna.

There is nothing at all mysterious in bare feet or in glowing coals, hot stones or hot lava flows. There is nothing mysterious in a broken bone or a cancer. Our materials are open to examination. The feet may be examined after contact with the fire in firewalks. The broken bone or the cancerous tissue which has been instantly healed remains simple bone and tissue.

Let us first consider a few cases of firewalking, keeping in mind two questions, (1) What god is prayed to to get fire-immunity, and (2) what form of “purification from sin,” if any, is necessary before one can firewalk?

FIREWALKING CASES FOR CONSIDERATION

Kuda Bux firewalked in 1936 before the University of London Council for Psychical Research. He was a native of India, of the Mohammedan faith. Before his demonstration he closed his eyes, raised a hand, and recited a prayer from the Koran.

In Burma, where a gentleman took motion pictures of mass firewalking in which some natives were badly burned but many were unscathed, years of fasting and other purifying practices were the preparation for the feat.

In the Philippines the Igorotes have for centuries done admirable firewalking. A group of them came to Seattle and performed almost daily at a fair. These people used to be famous for head hunting as well as firewalking.

In Polynesia, firewalking is done after offering a ritual prayer to a “native god.” Dr. Hill, of the University of Southern California, reports seeing a young white man try to firewalkon the same hot stones after the natives were finished. He prayed to his God, concentrated his thoughts, and started across. A dog fight broke out beside the pit and distracted his attention for a moment. In that moment he jerked up a foot, which later, showed a large blister, but continued the firewalk successfully to the end.

A white man who is a professional entertainer, eats live coals, drinks down boiling water, grips red-hot iron bars in his teeth and bends the ends up and down, also lets the iron-cutting flame of a welding torch play repeatedly on the inside of his mouth and throat. He says he is conscious of an invisible entity or spirit presiding over fire, and that he makes a mental request for protection which is instantly granted.

At Palm Springs a few years ago a desert Indian lad took large coals from a fire and held them in his hands, holding them out to tourists in the audience and challenging them to take the coals offered them. Little is known of the preparations made by the fire-handlers of Indian tribes, but they also have their prayers, rites and gods.

In Hawaii, up to the year 1900, firewalking was done on overflows of molten lava as soon as they were cooled sufficiently to hold the weight of large stones thrown on them. Dr. Brigham firewalked successfully over such a lava bed under the protection of three native priests or na kahuna. He refused to remove his heavy boots and during the passage over the lava these were burned from his feet, as were his two pairs of heavy socks. These natives prayed to some god, but Dr. Brigham could not learn about its nature. Outwardly it was the goddess of the volcanoes, Pele, about whom native legends continue to collect even today.

If instant healing had been known only in Hawaii, no matter how carefully it had been studied and verified there by Dr. Brigham and others, there might be some excuse for those who make a flat denial of such a possibility. But, since another and far better known scientist, Dr. Alexis Carrel, has added his verification in his book, Man the Unknown, there is no longer justification for any denial of the basic fact that instant healing is possible. It was brought about in Hawaii by na kahuna and is still being brought about by mysterious agencies at sacred shrines in various parts of the world.

As all roads once led to Rome, so all indications point to the existence of one basic system behind this phenomenon, and to the undeniable fact that it is a workable system.

Instant healing cannot be repeated over and over on the same broken bone or cancer, therefore the patient has no chance to become practiced in his part, as does the firewalker for whom the gods perform a similar magic, over and over, upon request. Instant healing, while similar in its mechanisms, is rare. It is best studied in cases in which a definite part of the body is healed. Casual ills may be suspected of just happening to disappear of their own accord.

CASES OF INSTANT HEALING FOR CONSIDERATION

The best instances of instant or miraculous healing have been verified and studied at the shrine at Lourdes, France. Typical cases are those of the healing of spinal deformities or cancerous tissues. The healing may be instant or may take up to three days. Prayer has usually been addressed to God or Christ or the patron saint of the shrine. The person healed may not be praying for his or her own healing at the time, but someone in the vicinity is thought to be always at prayer at the instant of healing. Various preparations by way of “purification from sin” are made by the patients as a rule.

In Hawaii na kahuna did healing instantly in some cases. Dr. Brigham observed two cases of instant healing. Broken bones were roughly set and a muttered prayer made.

The patient was then declared healed and immediately could use the injured limb. J.A.K. Combs of Honolulu, observed the use of similar methods when his wife’s kahuna grandmother healed a compound fracture of the ankle in this way. The patient was a native man, very kindly and well liked, but very drunk at the time of the injury and during the healing, which was accomplished within a few minutes of the accident. (He had stepped from a standing automobile into a ditch filled with very soft sand.)

In the Hawaiian cases there was sometimes instant healing accomplished with no preparation of the patient, although in cases of long-standing illness purification rites were almost always used as a preliminary.

We may sum up by saying that no particular “god” has to be prayed to. No particular religious beliefs are needed. The ideas of what makes a sin may vary, as may the degrees of effort to gain purification. Or in some instances purification is not necessary. Also, moral values are a matter of geography as seen in the case of the headhunting firewalkers.

While we are not ready just yet to go into the matter of “purification from sin,” it may be noted that the only “sin” recognized by Huna is that of hurting another unjustly. The kindly Hawaiian had imbibed too freely at the beach party but had hurt no one and was not found in need of purification. The healings accredited to Jesus are not at all incredible in the light of Huna. Sometimes he forgave the sins of the ones about [to be] healed and sometimes he did not.

THE THREE THINGS NECESSARY TO INSTANT HEALING

Three things are involved in the mechanism of instant healing and firewalking, as described in Huna:

1. Some intelligence wise enough to bring about the healing or temperature changes when requested to do so.

2. Some force or power to be used in making the changes.

3. The substances which are changed in the healing process.

Also the substances which are involved in the making and offering of the prayer. The three are the basic triad: Mind-Force-Matter.

There are nine elements in man, in the Huna system, with the human physical body to make a tenth. MIND IS DIVIDED INTO A TRIAD OF THREE GRADES OF CONSCIOUSNESS. FORCE IS DIVIDED INTO A TRIAD OF THREE VOLTAGES OF FORCE. MATTER IS DIVIDED INTO A TRIAD OF THREE DENSITIES OF A CERTAIN KIND OF THIN MATTER. The concept is simple and well ordered.

SECTION 1. THE ELEMENT OF CONSCIOUSNESS

We cannot use an effort of will or even hypnotic suggestion to the subconscious to cause fire immunity or instant healing, so we must look for a Higher Consciousness which is wiser and more powerful than we are. Immediately we think of God.

But this answer needs more understanding of the nature of God than most of us possess. Let us examine the god-concept of the reconstructed HUNA.

We begin with the idea that our minds are unable to grasp the true nature of God. The ancient kahunas said He was a triune being and that between Him and man were several grades of Conscious Beings. The grade of beings just a step above man were so difficult to imagine and understand that efforts to understand still higher levels were given up as hopeless. It was thought that, if mankind needed to have contact with the still higher levels, the closer gods would see to it that the higher gods were properly approached. That simplifies matters greatly. Now we can consider what has been learned about the beings in the level just above ours. By this we mean beings able to use a form of thinking or mentation next in line of superiority to ours.

SEEING INTO THE FUTURE is something we can try to do hours on end and fail to do. Our hypnotized subjects cannot do it upon order. But often the future is glimpsed by hypnotized subjects, by normal waking persons or in our dreams. Seeing into the future is not our ability, it is an ability of the God just above us. It has some mysterious way of seeing into the future, and it gives us our premonitions, dreams and visions at unpredictable times, never directly to the Auhane mind but by way of the Aunihipili. (These two parts of mind are not permanently united but are separate entities, as we shall see in due time.)

MAKING THE FUTURE is another activity assigned to the Conscious Beings just above our level. The ancients called these Beings na Aumakua. In psychology we may call them the Superconscious. A good term is Aumakua. Considered as a combined community of spirits or entities, they can be our Christ Consciousness or Universal Mind (Man is a trinity composed of three “selves” or spirits, the Aunihipili self, the Auhane self and the Aumakua self.) The FUTURE is seen in Huna to be constructed by the Aumakua. It lays out the main points in the life of the individual of which it is a part. But the day-to-day future is built by taking the thoughts, hopes, fears and plans of the lower two selves, the Aunihipili and Auhane, and using them as figurative “seeds” from which to grow the events of our tomorrows. We have FREE WILL in so far as we are allowed to think what we will, get into trouble, and do quite as we please in furnishing the materials which go (as if automatically) to make our future conditions and life events. This answers the problem of free will and predestination. Except for the determination of the long-term events of our lives, such as birth and race and place, we exercise free will.

INSTANT HEALING is obtained by deciding that we want a future in which we are not ill but healed. If we ask the Aumakua to heal a broken bone instantly and it is done, we can say that the Aumakua changed the future instantly for us in so far as having a broken bone is concerned. We may say the same of firewalking. There are other things involved in such matters, of course, but the point to be made here is that we, as FREE AGENTS, must decide what we want, and hold that decision, as the initial step in getting help from the Aumakua. (This applies to the HEALING OF PURSE AND CIRCUMSTANCES ALSO, a branch of healing even more important than bodily healing.)

THE FORM OF MENTATION used by the Aumakua includes ability to see that part of the future WHICH HAS BEEN CRYSTALLIZED OR BUILT for nation or man. There is much of the future of the individual created from day to day and changed from day to day as we change our plans and thoughts, so the UN-CRYSTALLIZED or un-built part of the future cannot be seen. The past can be seen. Things at a distance can be seen. The Aumakua seems not to be hampered by what we call “reason” or “memory,” which are the forms of mentation used by the Aunihipili and Auhane. We, as Auhane-mind selves, cannot understand a form of mentation higher than our own. We can only observe the things the Aumakua is able to do with its superior form of thinking ability, then draw what conclusions we may. God is unknowable to us. The Aumakua can be known in part. It is much like the relation between a man and his dog. The man looks after the dog and plans the “musts” in the dog’s life and activities. But the dog can do as he pleases for the most part. He may get into trouble, and then, if he is smart, run to his master for help. The master understands his dog. The dog knows a lot about his master, but because he has only a dog mind, many of the activities and purposes of the master must remain mysteries. This dog-master relation is also a good illustration of the relation of the Aunihipili self to the Auhane self.

SECTION 2. THE ELEMENT OF FORCE

We have seen that the Aumakua is the element of consciousness involved in instant healing and fire-immunity. Let us now consider the force it uses.

IN HUNA ALL THINGS ARE TRIUNE. There is always (1) a conscious being using (2) a force or power, to work with, (3) some form of matter, be it dense or etheric.

VITAL FORCE IS THE FORCE USED BY THE AUMAKUA. The triune man has three voltages of this electro-vital force. In the laboratory we have measured vital force in the body. It is of the three to four million volt level. Similar force is found in the brain, but its voltage has been stepped up a million volts to the next higher level. The Aumakua does not live in the body with the Aunihipili and Auhane selves and so has not had its voltage of vital force recognized as yet by laboratory men. Huna recognizes three levels, grades, or voltages of vital force, a voltage for each of the three selves or entities. The voltage used by the Aumakua is higher than that used as “hypnotic will” by the Auhane self, so must fall in the five to six million or “atom smashing” range.

ATOM SMASHING voltages of electro-vital force, used by the Aumakua, are considered to be the answer to how heat is controlled in firewalking, or both heat and cold are regulated when the material substances in a bone break are DISSOLVED TO ETHERIC FORM AND THEN RE-SOLIDIFIED as an unbroken bone.

APPORTS in spiritualistic seances are produced by thinning out the substance of the object or living thing, then transporting it to some other place and re-solidifying the materials. Spirits of the dead are able to get the aid of their Aumakua to produce apports and the phenomena of “transportation, levitation, materialization,” etc. The spirits of the dead are no more able to sense and recognize and understand the Aumakua than we, the living, are. They have tried to explain the phenomena which they are instrumental in producing, but their guesses do not agree. (In learning to use the Huna system it is to be expected that we, the living, will work with the Aumakua and produce such phenomena without the necessity of depending on the dead.)

The VITAL FORCE is made in quantity on the earth level. Plants have it. Animals and men generate it from the foods they use. The Aunihipili self in the body generates and uses the LOW VOLTAGE OF VITAL FORCE. This level of force is taken by the Auhane self and its voltage stepped up to the MIDDLE VOLTAGE OF VITAL FORCE which is used as the “will” to control the Aunihipili. The Aumakua draws vital force from the body and steps its voltages up to the HIGH VOLTAGE OF VITAL FORCE to use in instant healing and other things.

SECTION 3. THE ELEMENT OF MATTER

We have seen the grade of consciousness and the voltage of vital force involved in fire-immunity and instant healing. Now we come to the third element of the triad, MATTER.

There are two grades of matter or substance to be considered. First there is the substance in a broken bone or a diseased or deformed portion of the body. This is the easily understood matter which is dissolved into invisible etheric form and re-solidified as normal or “healed” bodily portions.

The second grade of matter is that thin etheric substance of which bodies are made for ghosts. Everything has a thin, shadowy body which is a MOLD OF EVERY MICROSCOPIC PART OF IT. Each of the three selves has a shadowy body. Consciousness and vital force cannot work without material, so even the Aumakua has to have a body, even if it be but an etheric one.

During life na Aunihipili and na Auhane interpenetrate the gross physical body with their shadowy bodies. At death the shadowy bodies are withdrawn and lived in on “the other side.” The Aumakua lives in its shadowy body all the time, never entering the physical body, but often touching it, especially during sleep. The halo above the heads of the saints in old paintings represented the Aumakua hovering over the saint in its shadowy body.

THE SUBSTANCE OF WHICH THE SHADOWY BODIES ARE MADE is ideal for the storage of supplies of vital force. It also is a perfect conductor, The spirits of the dead can take vital force from the living and store it in their shadowy bodies. With it they produce psychic phenomena of limited kinds, eg. moving tables.

The SHADOWY BODY OF THE AUNIHIPILI is a mold of every tissue of the physical body. This mold can be withdrawn almost completely from the body for a time without the materials of the tissues beginning to disintegrate. THIS MOLD is not tightly filled. It has no fixed form but can be stretched, elongated or made a different size. IT IS UNBREAKABLE. A bone may break but not the shadowy body part that is the mold of that broken part. Cancerous tissues may invade the shadowy mold but not change it. SO, THE PROCESS OF INSTANT HEALING IS ONE IN WHICH THE MOLD IS EMPTIED OF BROKEN OR DISEASED TISSUES AND IS REFILLED WITH BASIC SUBSTANCES TO CONFORM TO THE UNINJURED MOLD.

It may be added that the Aumakua can do many other things. It can, either directly, or through its associates of its high level, exercise control over weather conditions or over animal, insect or plant life. We cannot understand just how this control is exerted, but we can observe results obtained, which is, for practical purposes, fairly satisfactory. The kahuna of the Berber tribe known to W. R. Stewart, stated that, according to tribal history, the Great Pyramid in Egypt had been built by her kahuna ancestors. They got na Aumakua and associates of that level to cut the stone and transport it into place in the pyramid structure. Stone of a similar perfect cutting and placing is to be seen in Mexico and places farther south. While we have no way to verify statements such as those of the Berber kahuna, we know from the finding of modern Psychic Science that similar performances on a smaller scale are possible. Parts of stones have been used as apports, the parts being cut off with no seeming difficulty. The cut is not a break but leaves a smooth and sometimes almost polished surface.

PART III: HOW THE AID OF THE AUMAKUA IS OBTAINED

In the psycho-sciences, all of which are new and incomplete, we find no recognition of the Aumakua or its voltage of vital force. Naturally, there has been no effort made to find a way of making contact with the Aumakua or of getting its aid.

In religion, however, there are remains of a mechanism of prayer. It is to prayer that we must look when we turn back to Huna for a working explanation. This is the very heart of the basic system and it is with the prayer mechanism that experimental groups are to learn to work.

The Aumakua does not reside in the physical body, but outside of it. We do not know just where. But when we pray to it for aid we must be able to make contact with it and get our prayer considered. For this reason our first question is one of how the Auhane and Aunihipili can communicate with the Aumakua.

All communication between sentient beings must be done through thoughts, or words representing thoughts, or through thought symbols such as writing. Telepathy is a direct transfer of thoughts and is the method used in prayer to the Aumakua.

Everything has its shadowy body, including thoughts.

Thinking is done with the use of vital force, and vital force works only through matter, dense or etheric. Each thought, as it is formulated either by the Aunihipili or Auhane, or the two working in cooperation, is impressed on a microscopic portion of the substance of the Aunihipili’s shadowy body. THIS IS THEN A THOUGHT FORM.

Our thoughts come in trains or clusters and make bunches of thought forms like clusters of grapes. Each cluster is tied to the next by a tiny invisible thread of the same etheric substance. When we finish thinking a thought and it passes from the focus of the Auhane, it is taken by the Aunihipili and stored as a memory. The storage place of these memory thought forms is not the physical tissues of the brain, but the shadowy body of the Aunihipili. When we die the Aunihipili leaves the body in its shadowy body and is able to take along our memories because they are stored in the shadowy body and so do not decay with the brain tissues.

When a telepathic message of thought forms is transmitted, the sender does not give up his thought form or “forget” it. He may be said to keep a carbon copy for his memory files. In mind reading the mind reader reaches out and examines the thoughts or memories of another and brings back duplicates of them, otherwise the person whose mind was read would cease to have as a memory the item “read.”

The reason telepathy and mind reading are rare is because both must be done by the Aunihipili. The Auhane can direct the Aunihipili to send or receive a message but cannot do it for itself. In hypnosis, the operator reaches out silently or makes contact through the use of words, in either case planting thought forms in the Aunihipili of the subject. These may or may not be accepted and acted upon. As Dr. Rhine has pointed out in his work with telepathy, there can be no broadcast of thoughts in purely electric form because the matter of distance makes no appreciable difference, as it certainly would if electric power were sent out as from a station (We will see soon the Huna explanation of this matter.)

COMMUNICATION WITH THE AUMAKUA occurs naturally during sleep. We know that in sleep we frequently get dreams of the future. Remembering that the Aumakua alone can see into the future, we conclude that in sleep there is a telepathic communication with the Aumakua. Or there may be intimate contact between the Aumakua in its shadowy body and our own Aunihipili in its shadowy body, in which case our stored thought forms could be inspected on the spot.

It is in this contact at night that most of the thoughts of our days are averaged by the Aumakua and used in some mysterious mechanism to materialize corresponding events and conditions in our future. If we fear something, that fear may become a part of our future. If we change our plans and desires frequently, our futures become a jumble of conditions. Psychologists have to believe that perhaps as high as ninety percent of our ills and accidents can be traced back to thoughts from which they must have originated. If we build a picture of our future with bright plans and high faith, we must take care not to kick over the fragile “seed” structure by allowing ourselves a day of discouragement in which we doubt the efficiency of the practice of “holding the thought.”

Our entire lives are predicted by our thoughts. We may say that every thought is a prayer because it eventually is used by the Aumakua to determine the nature of the future being almost automatically built. This is a hard idea to connect with the belief in a loving god or Aumakua. We would expect love to cause the bad to be cast aside and only the good used in making a pleasant future. Experience teaches us that we are served with both good and bad.

As free agents we think into form the seeds of our futures. Only when we correct our thinking or ask the Aumakua to wipe out the bad and materialize a new and good set of thought forms can we get assistance. If it were necessary only to “hold” good thoughts to get them eventually accepted by the Aumakua and materialized into facts in our future, we would have a rather simple mechanism to use. But there are obstacles.

THE OBSTACLES TO COMMUNICATION are the complexed ideas or fixations of guilt or unworthiness, sin, doubt, fear and so on. The Aunihipili stubbornly holds to all its habits of thought. A habit of thought is partly the result of having very large clusters of strong old thought forms lodged in the memory. The instant we begin an action, mental or physical, which calls up those habit memories, we find a fixed set of ideas which are difficult to break down and replace. For example, those of us who have been reared in Christian beliefs frequently have complexes built in childhood with ideas of “sin” and guilt. We may have had an emotional strain at a time when we decided not to “sell all and give to the poor.”

Remember that when we make the thought forms of a prayer and try to communicate with the Aumakua to deliver the “prayer” directly, we MUST CALL ON THE AUNIHIPILI TO TOUCH THE AUMAKUA AND DELIVER THE PRAYER. IF THE AUNIHIPILI HAS A COMPLEX OF SIN, GUILT OF UNWORTHINESS OR DOUBT, IT WILL NOT DELIVER THE PRAYER. Or, it may deliver the prayer but ruin it by the inclusion of thought forms of doubt, fear and endless other contaminating things.

We have the task of clearing out of the Aunihipili entity any fixations. Na kahuna called this process “Clearing the Path.” This was the “path” of the prayer from the Aunihipili to the Aumakua.

THE FIRST STEP IN PREPARATION FOR COMMUNICATION with the Aumakua is to get the path of communication cleared. Several things must be kept in mind at this point. First, we must realize that man cannot “sin” against God or the Aumakua. We are not big enough or able enough. Neither can the flowers or insects or animals sin against Higher Beings. The ONLY SIN recognized in Huna is that of HURTING ANOTHER. And this sin cannot be wiped off (as long as it continues to hurt) by any means other than expiation. We must change our idea of the morals of the Aumakua as we go along. Our morals are filled with dogmas which must be examined and put aside if not valid. The “Do unto others” is sufficient. It is the kahuna, Christian and Buddhist command. The idea of Karma in which we pay in one incarnation for the sins of another, is not valid. It must be greatly changed (as must the general idea of reincarnation) to match the reconstructed Huna.

IF WE HAVE HURT SOMEONE unjustly there is nothing we can do to convince our logical Auhane that we are not guilty except to go and make amends for the hurt. Then WE know we are in the clear, but in the Aunihipili there may often remain weak or strong resultant guilt or unworthiness fixations. These must be drained off or sublimated to open the path.

THE HUNA METHOD OF DRAINING OFF A COMPLEX of this nature is one which was probably connected with the basic idea of sacrifice in the early days. The Aunihipili is illogical. It can only remember and use animal-like reason. It is stubborn. It can best be rid of guilt complex thought forms by the use of physical acts or stimuli accompanied by suggestion or auto suggestion of a mild nature.

Na kahuna usually made certain that all hurts to others had been expiated before going on to the complexes. To get rid of these ,the patient was made to observe a fast or do deeds of service for others or give alms until it hurt. These things were sacrifices. They were done with the thought of making redress for sins of omission or commission. The Roman Catholic Church uses penances in the same way.

The Christian rites of the confessional, penance and baptism for the remission or cleansing away of sin, are all duplications of ancient kahuna practices. If the priests could use light suggestions while sprinkling the individual with holy water, the water would act as a physical stimulus and help impress the Aunihipili that it was being cleansed of its sins. Other physical stimuli were used with their mild suggestion by na kahuna. Anything will do if it is physically impressive and contains a picture of something such as cleansing, washing or freeing.

THE USE OF A PHYSICAL STIMULUS, or a series of penances which act as a series of stimuli, is a very great help in getting suggestion to take effect on the Aunihipili. The use of suggestion by our psychologists would be greatly improved in healing if such stimuli were invented to fit various cases, and always used. Just to pray for forgiveness is not usually enough.

A TEST FOR A CLEAR PATH is the test of prayer. The Aunihipili is always linked up with the consciousness of the Auhane and feeding up memories to help furnish ideas and words with which to pray. If, therefore, when we pray, there is a guilt complex in the Aunihipili, our “CONSCIENCE” WILL USUALLY TROUBLE US. We will be like a naughty child called before a parent, who will hang his head in guild and remain sullen and silent. But if the child has been a “good boy,” especially if he has just finished an arduous task to please the parent, there is a joyous approach with an expectancy of praise and reward well-earned. It is the same with the man who has fasted and otherwise cleansed his Aunihipili of guilts. The path is open to the Heavenly Father-Mother, the Aumakua, (and through That to God if need be). If we have a correctly made prayer-thought-form with no doubts and fears ruining it, we have then the open path of communication to the Aumakua and can go forward in full faith and confidence. If, however, we have not learned to reach out and touch the Aumakua successfully, to give it our prayer, all we can do is to “pray constantly” never varying our prayer, and hope that when the Aumakua takes our daily thoughts to use to construct our future, our prayer will he included without having been too much altered by the Aunihipili.

The Huna TELEGRAPH WIRE USED IN TELEPATHY AND IN COMMUNICATION WITH THE Aumakua is next on the list of things which must be understood and used if instant answers to prayer are to be obtained.

The shadowy body of the Aunihipili is not only a mold of all the tissues of the body, a storage place of memories, a conductor of vital force, but it is the means of connecting us with things and people. It is sticky and when we see anything, it extends out with the sight and sticks a tiny thread of the invisible substance to the things seen. We shake hands and a thread connects us with the person whose hand we have touched. We touch anything and in this way establish a connection with it. Such connecting threads of shadowy body substance last for a great length of time and tie us into our surroundings so to speak.

The sound of Dunninger’s voice over the radio is followed back by the recipient in the audience to make a thread of contact with the mind of the broadcaster. Telepathic communication over fourteen thousand miles of distance between Sir Hubert Wilkins and his New York friend, Harry Sherman, was possible because they had between them threads of this kind.

These THREADS OF SHADOWY BODY SUBSTANCE act as guides when we order our na Aunihipili to reach out to touch someone. The contact once made, the thread is momentarily strengthened by pouring into it more shadowy body substance. This is projected from the shadowy body of the Aunihipili and na kahuna speak of it figuratively as “sticking out a finger.”

Once the thread is thus reinforced, it is a perfect conductor for vital force, and ON A CURRENT OR FLOW OF VITAL FORCE CAN BE CARRIED THOUGHT FORMS. A portion of the sensory organs can be removed from the physical organs and projected to the thing touched, through the projecting “finger.” (The sensory organs are duplicated in the shadowy body of the Aunihipili. After death we have the use of all the senses.) Things at a distance can be seen, touched, tasted, heard and smelled.

These threads bind the clusters of thought forms together as we store them in series in our memories. “Association” of memories is a matter of being able to pull the strings attached to one memory and draw up all associated memories.

A THREAD OR CORD OF THREADS connects us with objects and people often touched. Mediums sometimes can feel these coming from the region of the solar plexus. The mechanism of psychometry is to touch an object, then cause the Aunihipili to stick out a “finger” and follow the threads, which are attached to the object, back to the owner. The owner may be around the world in distance, or dead and living in his shadowy body on “the other side,” but he can be touched and his thoughts and memories inspected, his appearance noted and his surroundings sensed or seen.

THREADS OF SHADOWY BODY SUBSTANCE CONNECT US WITH THE Aumakua, and, if the Aunihipili has no hindering guilt fixations, it can be trained to put out a “finger” and contact the Aumakua, then send a flow of vital force along the enlarged thread to carry the thought forms of the prepared prayer.

THE REACTION OF THE AUMAKUA seems to be automatic. Perhaps there is more discretion used than we suspect,in answering these prayers, but in fire-handling, the Aumakua very seldom fails the performer who depends on instant and constant answers to mental prayers for protection. The prayers themselves become unconscious in so far as the Aunihipili has become trained to touch the Aumakua and present the often used set of thought forms of the prayer for protection. This is a prayer rapport, so to speak. When the hem of Jesus’ robe was touched, the healing was possibly accomplished by this habitual prayer action of the Aunihipili. It is recorded that Jesus felt the “virtue” go out from him and knew that someone had been healed.

THIS “VIRTUE” would be vital force, according to Huna. The Aumakua seems to need little vital force for use on its own level, but when it changes physical or dense materials, it needs a good force supply. This is usually taken from the individual making the prayer. Na kahuna used to order the Aunihipili to generate an extra amount of the vital force and send it flowing to the Aumakua with the prayer. There is nearly always a sensation of electric tingle as the vital force is drawn or sent out, usually as soon as contact is established. In fact, the tingle is the common indicator of contact with the Aumakua. The vital force has, of course, to be stepped up in voltage by the Aumakua to be used. (Vital force of any voltage, when used through the shadowy bodies or their protrusions, seems almost intelligent in its actions, although we know that the intelligence must be resident in the being directing the activity.)

Here are the several steps to be taken in making the Huna “prayer” for instant healing, fire-immunity, change in the future, etc.

(1) The Aunihipili must be trained to put out a “finger” or protrusion of its shadowy body and follow the invisible threads which will guide it to the Aumakua.

(2) It must be trained to send thought forms along the paths of contact, as in telepathy and mind reading.

(3) It should be trained to generate an extra supply of vital force on command, then to send it along the paths of contact as needed.

(4) If contact with the Aumakua is not made, the path must be cleared by removing guilt complexes from the Aunihipili.

(5) The prayer must be most carefully made, after due consideration of possible unexpected consequences should the prayer be answered. When final decisions are reached as to what is desired, the prayer is to be formed by wording it aloud three times over, using the will to impress the prayer on the Aunihipili and to build strong thought form clusters.

(6) The prayer, when thus made, is held in mind and the Aunihipili ordered to reach out and touch the Aumakua. When an answering electric tingle is felt, the prayer is recalled or even spoken again aloud so that it can be sent to the Aumakua with the extra supply of vital force needed to materialize the thought forms of the prayer into immediate or future events.

IF A PRAYER IS MADE FOR THE HEALING OF ANOTHER, this individual must be cleansed of all guilt complexes as a preliminary act, otherwise his Aunihipili will prevent the healing.

PART IV: EXPERIMENTATION AND ITS PROBLEMS

MORE DETAILS OF THE HUNA SYSTEM

IN ACTUAL practice it is anticipated that some individuals will excel in the work of calling down the actual healing action from the Aumakua. Others may be unable to do this, but will be able to get patients ready for the actual healing.

All experimenters will usually try to learn the simple movements of mind first, but will, at the same time, remember the necessity of working toward the end of contact with the Aumakua.

Experimenters with mediumistic ability will sometimes be needed to work with the less psychic members. It is probable that in cases of obsession, or attack by angry spirits from “the other side,” the psychic members will enlist the help of their spirit guides to “see” the spirit causing the trouble and to watch progressive results when exorcism is attempted by other healers. This is a special branch of the work and will be in the hands of those especially qualified to undertake it.

Obsession and the various degrees of “split personality” are accounted for by the Huna system (as it stands at this writing) in fair detail, but the study must be continued in this branch with experimentation helping to feel the way. It is clear that na Aunihipili and na Auhane are often separated from each other at death, and that, singly, they may attach themselves as “split personalities” to the living, or may completely obsess an individual. If there is amnesia in which a new and different set of memories arrive, it can be assumed that the Aunihipili has been displaced. Only this self can remember and store memories in its shadowy body. If there is a change in “personality” but not in memories, only a Auhane has been displaced. If both personality and memory are seen to change, there is a full exchange of selves in the body. Frequently the Auhane is forced to leave the body because of disease or injury, while the Aunihipili remains caring for the body and remembering, but with no Auhane there is no inductive or higher reason, so the insane patient is “irrational.”

In cases where there is this irrational type of insanity, and/or a complete loss of earlier memories, it would appear to be a definite matter of the human na Aunihipili and na Auhane abandoning a body (or being ousted from it in some way) and the body falling into the possession of something which may (1) be subhuman, or (2) may be a very young or injured human Aunihipili. Mediums (and even the insane themselves, when recovering or when their obsession begins) describe seeing these obsessing spirits. Some are distorted or grotesque or dwarfed, some blind, some with features hardly human.

The Huna system presents a theory of evolution in which units of consciousness evolve upward step by step from the group units of rocks and waters, through the vegetable kingdom, to insects, birds and animals.

Man has his three selves or separate spirits and each learns the lessons of its level and then Graduates into the next level above. As an illustration we may call the Aunihipili a first grade student, the Auhane a second grader, and the Aumakua a third grader. Each self is associated with the self next above it in the triune man. In this way the Auhane trains the Aunihipili so that it eventually is ready to become the Auhane of a savage and, when graduation time comes, is born into a savage body. It is then a Auhane and is ready to begin learning, through several lives, the use of inductive reason. In this new savage body there is a new Aunihipili which has just Graduated from the animal kingdom. It may have been the self in a very intelligent pet dog, and it begins its schooling under the new Auhane. With and above them is a Aumakua who, according to Huna, has not just Graduated into that level, but who has been taking a long training in being the oversoul of the lower kingdoms, perhaps as a group soul. (This group soul idea is not greatly important to practical work, but is very interesting.) The Aumakua is called “the trustworthy parental self,” and is supposed to have to demonstrate its trustworthiness before undertaking the supervision of human Aunihipili and Auhane selves.

From this school of selves there are those who “play hookey.” By accident or otherwise, the Aunihipili and Auhane sometimes get separated at the time of death, or when insanity is caused by disease or injury and the Auhane is forced out of the body. Na Aunihipili, when alone and not supervised by a Auhane, on “the other side,” are given to efforts to get back into a body as parts of “split personalities,” or as obsessing spirits. They attend seances and pretend to be normal two-self ghosts. They can read the minds and memories of sitters and will pretend to be a dead friend or relative, even some famous historical character. They are unable to use inductive reason and, while usually as friendly as a stray dog trying to find a new master, eagerly say what they think the sitter would like to hear. Frequently they are very hard to recognize for what they are and the bright banner of Spiritualism has been besmirched by their lack of logic, lies and trickery.

A most surprising situation is sometimes found in instances where the Aunihipili of some advanced individual has, after or before the time of physical death, in some way learned to contact the Aumakua and present to it both a thought form prayer and a flow of vital force. (Here we see another evidence of the Aumakua’s almost automatic response to this stimulus.) This Aunihipili has the memories of its past life and so does not forget the mechanism it has learned to use. It is, however, irrational and childish. It first finds a living person from which it can steal vital force, usually an adolescent boy or girl, and then gets into mischief. It makes its prayers and becomes more than the ordinary poltergeist (who merely uses stolen vital force to break or throw things). It becomes the super-poltergeist who can get fire-immunity, or who can apport fire or water or stones, or do other things. In Italy in recent years a child and her grandmother were bothered by such a spirit. Fire was constantly being kindled near them or in their beds or clothing. In other cases water was apported and used to drench the victims of the joke at odd times. In France paving bricks were apported and hurled in a stream at a certain house for some days and nights. They were apported through the roof and fell thudding inside the rooms, but they were dematerialized as swiftly, so the piles of stones never grew high. Similar cases of stone throwing have been reported from the wilds of Malaya and Java.

It is evident however, that the Aumakua exercises some control over such performances because no permanent injury is done those upon whom the tricks are played. (If a Aunihipili is using stolen vital force without contact with its Aumakua, it may move objects and sometimes come very near to injuring the living.) The Aumakua allows us far more use of free will than the average parent allows a child. In the animal world free will is allowed on a grand scale and animal eats animal, but the evolution of the units of consciousness is not greatly delayed. There are always fresh bodies to enter. Instincts, however, rule the lower kingdoms and in obeying the instincts little free will is allowed. Birds build nests after certain set patterns and in season fly north or south. There is order behind the seeming confusion caused by the evolution upwards toward the stage when a complete free will can be obtained. This final achievement may come after graduation from the Aumakua level; our minds are unable to reach that far and so we cannot be sure.

We are going to make the effort to learn to use Huna and regain the direct help of the Aumakua and its associates of its high level. It is very important that we come to know as much as possible of the actions of the Aumakua in the production of psychic phenomena, especially physical phenomena. Spirits who attend seances are not always what we should expect them to have become before they could contact, and gain the help of, the Aumakua. The spirit known as John King was given to boasting that he had been a murderous pirate in life. He was a rowdy who was not even slightly sanctimonious. His morals might well have been suspect. But, like the Aunihipili super-poltergeists just discussed, he was able to get Aumakua help upon request and produce exciting phenomena. Nearly all the phenomena of Psychic Science (excepting premonitions, ghostly appearances and the like) have been produced by spirits who are able to contact a living medium and use her vital force or that of a circle. A very few of these spirits are able to produce physical phenomena, (apports, materialization, etc.) but those must have learned in some haphazard way to touch the Aumakua and present the right thought forms, with vital force sufficient to get phenomena produced. The point is that none of these spirits know Huna. They have all tried more or less to answer the questions of the living as to how they produce the phenomena. Their answers have been as impractical (and often as illogical) as those given by living psychical researchers. In a hundred years of speculation not a single theory has been put forward which would furnish an acceptable explanation of more than a few simple items in psychic phenomena. In offering a general theory that covers the field except for the mechanisms of a few still dark corners, Huna promises to break the stalemate that has stopped Psychic Science for three decades. The same can be said of our badly stalemated Psychology and its allied sciences.

Religion has been stalemated for some time, the older forms for many centuries, and the newer forms which included modern psychological discoveries (New Thought, Christian Science, Unity, etc.) for about as long as Psychology and Psychic Science have been bogged down.

In the new religious forms, the mechanisms and theories of Huna were partly, if indistinctly, grasped, with the result that instances of healing body or circumstances are frequently recorded. Here we find much evidence of the fact that Huna, in white hands (the darker races are naturally more psychic, which is an advantage in some practices) will work. If so much has been done with such incomplete knowledge, a vastly greater accomplishment should be made possible now that we have more complete understanding of elements and mechanisms.

We should soon be producing the desirable phenomena of the seance room without calling on the spirits of the dead for help and without the need for a medium. We will endeavor to use the circle as a source of vital force, each sitter donating a little, and the leader of the group creating the thought forms of the “prayer,” making touch with the Aumakua, and getting its assistance (and that of its fellows) in healing projects. In England, during World War II, an experimental group endeavored to use Huna methods through the ritual of the Church to open the doors of heaven and invite the Poe Aumakua to take a hand in ordering affairs in the world. Unfortunately, it is impossible to know whether fortuitous turns in the struggle were aided or caused by such efforts. It was a splendid gamble and, considering the world situation since the war, might well be undertaken on a large scale lest the free will allowed us on this level bring us to ultimate social or even physical disaster.

We do not know to what extent we can depend upon the Universal Associate High Selves (or Beings above that) to help us work out a social system which will provide justice, freedom, and an order in which we help one another instead of competing selfishly and with the fierceness of the animal kingdom. The English group tried to call for the prophesied “World Judgment” to balance race injustices, no matter which races were found at fault and caused to pay a price for bettered world conditions. We can be safe in saying that, for a beginning effort the experimental groups, when organized to work on a large scale, cannot go wrong in formulating a “prayer” envisioning reforms which would tally with the Golden Rule. Even the negative version, “Do not unto others,” would be a great tool if we could use it. Later, as this study of Huna progresses, every effort must be made to see whether or not we can get from the Poe Aumakua glimpse of a perfect plan for a world social organization or, failing that, help in formulating a plan of our own which we can perfect in the course of time.

The Huna lore of old pointed to normal living as the great criterion. Each living thing was thought to be in its intended stage of evolution and there was sufficient time for all to grow upward. Family life was good. All normal living was good. There was no doctrine of asceticism and self-denial. There was plenty of time to grow to the stage where graduation into the next level of consciousness was due.

This is in strong contrast with certain dogmas which crept into Christianity and other early religions. The contrast needs to be stressed. All of us cannot “sell all and give to the poor,” else we would have nothing but poor beggars. All of us cannot leave friends and families and take the yellow robe and beggar’s bowl of Buddhism. All of us cannot become hermits living half starved in caves hoping to find God. The practice, so common in India, of leaving friends and family at forty and retiring to monastic life in order to “see God,” is not justified in Huna. In Huna, one teaches or helps or heals, each according to his ability, even when he has come to be able to touch the Aumakua, whether once in a long time, or at will.

PART V: HUNA AND THE SEVERAL RELIGIONS

THE ANCIENT system of Huna seems to have been known in full form in Egypt at the time of the building of the Great Pyramid. This would give us an approximate date of 2600 B. C. (There may have been “Atlantean” origins of Huna as far back as 50,000 B. C. This is all purely speculative.)

After the building of the Great Pyramid, named “The Light” according to the legendary oral history of the Berber kahunas, the Secret Lore, or “Light” as it was also called, disappeared with the tribes who knew it and who migrated largely to the Pacific or, in the case of one tribe, to the Atlas Mountain region of North Africa.

In Egypt the Huna lore was kept secret and the language (later the Polynesian) was never reduced to any form of writing. This language bears every evidence of having been the one used when terms for the several elements in Huna were invented. Small common root words were united to make longer words, each root describing some feature of the thing named. (Or some long and complicated meanings were represented by short symbol words used as a part of longer terms.) It is, therefore, evident that people speaking what is now a Polynesian language, were the original holders of the knowledge of Huna.

Otherwise the words would be artificial, or substitutes, and their root structure not uniformly a source of the full word’s meaning. The tribes who lived in or around Egypt migrated, touching India and other lands and leaving behind them parts of the original Huna which can still be identified in various religions.

In India there is a great similarity between the idea of Pranic energy and the three voltages of vital force used by the three human selves. Perhaps the division of the pranas into forty odd kinds (for taste, sight, hearing, etc.) came later when the practical use of Huna was forgotten (if ever fully known). The same may be said about the ideas relating to the three shadowy bodies inhabited by the three selves of man. In modern Theosophy, which is drawn from the several religious systems of India, we find the three shadowy bodies expanded to seven, of which some are supposed to house elements related to emotions or mind or to be of an “astral shell” type. The idea of thought forms was well preserved and, while not known in such detail as in Huna, was recognizable in terms of the Old Secret. The Bhagavad Gita speaks of our Aumakua, and of the two lower selves considered as a single self. The triune idea was perhaps known after a fashion, but was applied more to the gods.

The doctrines of reincarnation and karma, while enlarged, as were the ideas of prana and the shadowy-bodies, retained some of the original significance. In Huna, the matter of evolution through a series of incarnations was part of the general system, but the theory was made to fit the changes brought about in the course of Graduation from one level of consciousness to the next. It is apparent that it is not the same man who incarnates after a Graduation in which the Auhane and Aumakua have stepped up, leaving the Aunihipili to take over as the Auhane in the next incarnation, and a new Aunihipili to join the man from the animal level. The involutionary idea of a man being forced back to become an animal. In some incarnation cause of “sin” has no part in Huna so far as has been ascertained.

The doctrine of karma applies, in Huna, only to the law of cause and effect as it operates under the free will in single incarnations. After death the man makes a thought form world or “purgatory” in which he lives as in a dream, and there such things as he may have on his conscience haunt him until he has made what amounts to a retribution. As memories are not carried from incarnation to incarnation and, as no mechanism has been discovered for carrying the results of past sins or good deeds across, it would seem that what karma there may be must be in the hands of the Aumakua. Perhaps the Aumakua sees that we are punished for hurts done others in past incarnation but, in any event, the idea of karma would have to be made to apply individually to the three selves of man, as in the idea of reincarnation. It is evident that the law of justice in the animal world (to which the physical body and Aunihipili seem to belong) is quite different from the law of justice conforming to the inductive reasoning powers of the Auhane. The justice of the level of the Aumakua is probably still different. Be that as it may, Huna recognizes no karmic law which says that a man must be forced to suffer from illness, accident or social tangles to expiate past-life karma.

In Theosophy much stress has been placed on the Masters. Under Huna, a master would be one who was able to contact the Aumakua and get help of a “miraculous” nature. It is unfortunate that so little can be learned about these highly evolved legendary men or their activities. It is, however, very possible that men can evolve, come to know the Aumakua and Graduate to the levels above in orderly fashion, and still have no definite and detailed knowledge of Huna. In all races we have had our saints who have reached their elevated state through a deeper inner realization of the great verities, rather than through what might be called a scientific understanding of themselves and their elements.

IN CHRISTIANITY there is to be found much of the Huna lore, some things badly overlaid with dogma, or distorted, others in a surprisingly good state of preservation.

With the beginnings of the early Churches, many rites and practices were adopted which, while not well described in the New Testament as it has come down to us, belonged to Huna.

With the passage of time the rituals of the Church (Roman, Greek and derivative Churches) came to be used with little understanding of their original purpose. The injunction of Our Lord to go forth to all the world, healing and helping, could not be fully obeyed. The healing mechanisms were gradually lost until only their outward forms remained.

After the Dark Ages there were many who sensed this lack in the Church, and who tried to get back to the early and more practical doctrines by fresh studies of the Bible. The protests against priests and rituals rose in volume and Protestant Churches were formed. In these, the priests were discarded and the members tried to find God for themselves, through Jesus as the Son of God. The trend was back to the austerities. But still there was little healing of a predictable kind.

In modern times the science of psychology began to take wavering form soon after the discovery of mesmerism. Quimby, a New Englander, and after him, Mrs. Eddy, recognized and tried to use for healing the “Wisdom” and the “Power,” which was a recognition of the Aumakua and its high mana force. Elements from Indian sources may have given the idea of “holding the thoughts,” and a denial of unwanted conditions was used with even better results than might have been expected. In New Thought much the same methods were used, but with less drawing on Christianity in constructing new doctrines and dogmas. The Unity movement in Christian circles followed the trend with new applications of doctrines and dogmas. In many lesser Mental Science groups where a religious approach was kept, similar steps toward better understanding were taken. But as these were all steps largely made possible by the advance of knowledge in the science of Psychology, and as this science became stalemated some decades back and could offer no more guidance, the modern religions also bogged down, and then began slowly to freeze their dogmas and reject outside ideas.

For Christians, the understanding of Huna is not difficult. The teachings of Jesus have much in common with the older lore. Jesus demonstrated ability to contact the Father at will and, in explaining the miracles, pointed out the fact that it was through the Father that those things were possible. Na kahuna believed that instant healing was possible only through the Aumakua, which was to them the Aumakua or “Older, most trustworthy parental” Self. As the Christ, Jesus is often considered universal in nature. Na kahuna believed that all na Aumakua were so closely related that they could as one unit aggregate of consciousness, and thus take on the universal aspect, even while remaining individuals.

Jesus was closely identified with the Father, being a very part of Him, or Son. The Father worked through him and seemed to be in him. This feeling that the Aumakua is inside one, is explained in Huna as a sensation experienced when contact with the Aumakua is made, through the mechanism of the connecting thread or cord of aka material. Thought forms of future events are brought to us from the Aumakua along this cord and are presented to the focus of consciousness of the Auhane, “inside” us. We do not get the impression that our premonitions or premonitory dreams come from without, but from within our own physical bodies in some mysterious way. (It may be, however, that, at rare intervals, the Aumakua actually may enter the physical body in its aka body.)

Jesus told of the love and the joy of the Lord. Worshipers of many faiths have felt the sudden emotional surge of love, joy and devotion that comes to bless the devotee. Na kahuna knew it. It is the reaction of the Aunihipili when able to contact the Aumakua. We, who are the Auhanes, have no ability to cause emotion. That is part of the mentation peculiar to the Aunihipili. But we can and do share the emotions generated or felt by the Aunihipili. The joyous emotional upsurge, like the feeling of an electric tingle, are common indications that we are in contact with the Aumakua. This is our most tangible sensory proof of the verity of the Aumakua (or the “Comforter” of Christianity. The Aumakua is also the counterpart of the Holy Spirit in Christianity.)

In India a religious state known as samadi is attained. It is this same emotional joy and love and devotion. But contact of this nature is not made through religion alone. The telepathic experimenters and others, working with psychic abilities, often report such contact. It is unpredictable in its coming, but unmistakable once it comes.

In Upton Sinclair’s book, Mental Radio, his wife has been quoted as she writes of her methods of using telepathy. She speaks of the conscious mind and the subconscious but knows another consciousness which she calls “The Deep Mind.” She tells how she finds the telepathic impressions from the subconscious (our Aunihipili) dim, fragmentary fleeting and not always accurate. But sometimes the “deep mind” seemed also to answer her questions, and its answers are unmistakable, clear and convincing. With these answers there comes a great feeling of “gladness,” and in describing this type of experience on page 201, she undoubtedly shows that she has frequently touched the Aumakua.

In healing work, Jesus at times used a physical stimulus to accompany words and commands that unquestionably may have had strong powers of suggestion. Recall the blind eyes covered with a mud made of earth and spittle. This is similar to the kahuna use of a physical stimulus to accompany and strengthen suggestion.

Jesus sometimes forgave the sins of those about to be healed, but not always (see the case of the blind man). Na kahuna ordered their patients to make amends for hurts done others, then used some physical stimuli to aid suggestion in draining off guilt fixations. (So that the Aunihipili of the patient would be restored to a condition in which it could be healed by the Aumakua. This condition was one in which the “path” of contact with the Aumakua was said to be “unblocked.” It was the condition of feeling oneself cleansed of guilt. It was a condition necessary to the restoration of faith, without which no healing was thought possible.)

The concept of “salvation” is not a definite mechanism in Huna. It was believed that men could, however, be greatly helped and saved much stumbling about, if they could be told that there was an Aumakua and that it could be touched and asked for aid and for a certain degree of guidance-under-free-will. This belief was expanded in India to become the salvation to be obtained by breaking the chain of reincarnations. The grip of karma was to be broken through having all sins worn out by suffering.

In Christianity we find only indefinite traces of the doctrine of reincarnation. Karma is found only in the day to day application of the law of atonement for sins. The Jews hoped for a Savior to redeem the race from bondage. The redemption in Christianity was from accumulated sin, a slightly similar idea to that of karma.

Jesus, as the Christ, can well be understood in terms of Huna. In Huna we cannot pray directly to the Beings higher than the Aumakua. We must ask the Aumakua to exert its superior mind power in our behalf and, so to speak, send on any prayer or praise of ours which should go to God or Higher Beings. Christians are, likewise, directed to address all prayers to God through Christ. Jesus said that he would pray to the Father for the disciples, and in this aspect he stood as the Christ or Aumakua, if we are to judge by the light of the Secret lore.

The externals of the reconstructed Huna system are cold, but within lies all the possibilities of those deepest, warmest responses to the Aumakua. In the old religions, even when stripped of healing, there has remained something so mystical and deep that even when dimly sensed we are swept by waves of nostalgic longing to get back to some greater verity of being.

The new church, the “Huna Fellowship,” has been envisioned as one in which the lost things will again be known and used. In it we will perhaps get quickly back to those nearly lost verities of experience, restore our touch with the Aumakua, and through it with Ultimate God. To those of us for whom religion has been a deeply integrated part of our lives, the prospect of such a restoration has about it a breathless quality of expectation, a quality of upward surging. It will not need to be described for those who feel it for themselves.

PART VI: THE EXPERIMENTAL APPROACH TO HUNA

THE PROOF of the pudding is in the eating. The proof of the correctness of the reconstructed Huna system is its workability. Huna worked for na kahuna. It should work for us.

A long and detailed explanation of how the conclusions concerning the elements of Huna were reached may be of academic interest in years to come, but at this time experimental groups have agreed to accept all conclusions as tentative and see if they are workable in practice. Additions and corrections to conclusions can best be made during and through experimentation.

Very little has been learned about the methods used in former years to train na kahuna. In Hawaii the children were sometimes taken to the mountains by their kahuna teachers and taught the lore. But the only thing recorded was that the training began at about the age of thirteen, and that its first stage of success was indicated when the youngster could hold in his (or her) hand a small piece of fragile pumice stone, say a “prayer” and cause the stone to crumble into dusty particles without using physical force.

In beginning her instruction of W. R. Stewart, the Berber kahuna gave daily talks on the legendary history of the tribe and began at the top of the theories by discussing the concepts of God, then of each level of consciousness and being below, bringing consciousness down to its deepest immersion in matter and starting it on the upward swing. At the beginning period of the training she took the young Englishman and her daughter to hilltops and there showed them how to contact the Aumakua level and the beings who directed lower forms of life (Akua Makua). One day she asked that birds be instructed to gather at the hilltop, and very shortly a large number of birds of various kinds gathered. She asked the Akua Makua to show itself as a form and they saw a dim outline of something that had a human face but a large bird-like body.

Snakes were called together, on another day, and within an hour a surprising number of them were to be observed on the rocks or soil or in the bushes. They did not come near the three who sat on the crest of the hill and departed swiftly as at a given signal. No Aumakua was seen at that time.

Stewart was unable to explain, in later years when telling of his experiences, why his teacher had not foreseen the danger of a stray bullet, the bullet which killed her before her instructions had reached the practical stage of the training of her pupils. He expressed the opinion that she had failed to ask to be shown the future, not anticipating a danger so remote.

An interesting point in the preliminary teaching of Huna theory was explained by this teacher. She said that it was taught that in the course of evolution the animal called man became ready, and then a god came down and assumed the place of a Auhane, living inside the animal body, training the Aunihipili, and causing changes in the brain to enable inductive reason to be also the “will.” The animal mate of the first human was soon put into a deep sleep and the Aumakua into male and female parts, the female part entering the female body. The teacher thought this old Huna legend was the original of the Adam and Eve story. She pointed out the significance of the division of the Aumakua, by saying that when it was divided into two parts to rule over two animals of opposite sexes, it lost its god-like powers. It could no longer see the future without help from above, nor could it change matter or directly control nature. This was, she thought, the original idea of a god incarnating in a man animal, and so making the supreme sacrifice of itself, to make possible the salvation or continuing upward evolution of living things on the earth.

When Stewart mentioned the idea of “soul mates,” she said that all consciousness was male-female. Human bodies are presided over by a mated pair of na Aunihipili came together only superficially. Na Auhane could think identical thoughts and could come more closely together. As na Aumakua, perfect union could be attained through an interblending of aka bodies and a union of consciousness. This interblending, she said, enabled the creative work of the highest order to take place. It was her practice to “pray” that her Aumakua Mother-Father parts come together to hear her further requests and take action of a “magical” nature on them.

Continuing her account of theory, he pointed out the fact that all telepathic and other actions of mind or aka body materials was greatly easier and more perfect on the level of na Aumakua, thus became possible for all na Aumakua to form a single interlocking unit (we would say, a Christ Consciousness or Universal Mind in our new Christian religions), but at the same time, paradoxically, the unit Poe Aumakua retained their individuality. Because of this close association of Aumakua units, the thoughts of people on the earth level were considered in their relations to others, and their combined thoughts evaluated to make their futures. The future of each person is dependent on what his associates, or even strangers, do as their individual futures unfold. In other words, our futures are made for us in relation to our associates and through some form of cooperation of na Aumakua of ourselves and associates. This rapidly becomes such an involved mechanism that we are forced to remember that we can have but a very vague understanding at best of the Aumakua and its powers and form of mentation.

It is because of this inability to understand the Aumakua level and its ways of doing things, that we make wild guesses and these guesses become fresh dogmas which gradually snow under the basic things.

In Hawaii from the time that Dr. Brigham began the present investigation, no kahuna ever revealed the Huna lore to any extent. They spoke of the two lower selves and of the Aumakua, which they referred to as one of the gods or “the god.” Not GOD. W. R. Stewart made a study of the common and religious secret (Polynesian) language in order to understand his Berber teacher, and thus was told in detail the exact meaning of important words. But in Hawaii neither Dr. Brigham (nor later, the writer) could have understood the native words, even if used to explain Huna. (Of course, there were no counterpart words in English known to na kahuna which would have enabled them to describe the lore.)

Missionaries arriving in Hawaii in 1820, soon made a dictionary of Hawaiian words, but at that time there were no words in English for such things as the three selves and their aka bodies and the three voltages of mana, nor for thought forms or invisible threads of aka substance. The words for the low, middle and high selves were, respectively, Aunihipili, Auhane and Aumakua. In the dictionary (still in use today) these were assigned the meaning of some variety of ghost or spirit of one deceased. The three terms used for the three mana voltages, low, middle and high, were, respectively, mana, rnana-mana, and mana loa. These were translated, in the order given, (1) “supernatural power,” (2) “to branch out and form several divisions” (which was the symbolic stepping UP of voltage), (3) “strongest or divine supernatural power.” (Of interest here is the use of mana with the causative: ho`omana, which means, “to worship.” This is another example of the kahuna use of words as symbols of more complicated mechanisms. This “worship” is the act of generating an extra supply of low voltage mana, then making contact with the Aumakua and presenting the prayer thought forms, with the supply of mana, to be stepped up in voltage and used to materialize the prayer into fact.)

It was not until late in the investigation of Huna that the writer discovered how badly the words used by na kahuna had been mis-translated and misunderstood. It was only then that fresh translations from the roots of the words, and studies of the symbol meanings of terms, gave an insight into the significance of observed practices. In no long time the system was uncovered in outline. Later, the information held by W. R. Stewart added greatly to the outline, especially in its theory and in the matter of the origins of Huna.

Until a little headway had been made in the West toward developing the psycho-sciences, it would have been all but impossible to reconstruct Huna. However, with a partial understanding of the sub-conscious and conscious as parts of mind, of manas of two voltages, and of mesmeric and hypnotic forces of suggestion, it was possible to see that in the beliefs and practices of na kahuna (and words used by them) there were to be found definite parallels for our psychological ideas. At first an attempt was made to fit the kahuna ideas into the modern ones, but soon it was realized that the task must be reversed and modern ideas changed and expanded to fit those of na kahuna. The same thing occurred in examining the materials of Psychic Science and those Huna ideas retained in recognizable form in religions.

In the New Testament there were many passages which, when Huna was understood, could be made to fit neatly into the Huna meaning. But before Huna is understood, the meaning was not such that it could be used to add clear and definitive parts to the old lore. For instance:

In Luke 8:5 to 16, we read the parable of the sower and that the disciples were told, “Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.” A study of these several passages would seem to promise a glimpse of the mysteries. With a knowledge of Huna one can open up the possible meaning of the parable.

In the parable the sower scattered seeds, some of which fell in good soil and grew, some of which fell on barren rock and withered, and some of which fell among thorns and were crowded out. In kahuna lore we have the idea of the thought-forms of prayer. These have to be carefully constructed to include no thought of doubt or fear or of a contaminating negative nature. This prayer must be planted in the correct place, or aka body of the Aumakua. If it is scattered elsewhere, it falls on barren rock. If the prayer includes doubts and fears, these can be said to “crowd out” the desirable thought forms.

In Hawaiian, the word for “seed” (a symbol of the thought forms) is ano-ano. This word and its root, ano, give several meanings when translated. The following list of meanings taken from the Hawaiian dictionary will show how this word can be used as a symbol to cover much of the mechanism of creating and offering a thought form prayer.

1. “A solemn stillness. A sacred place.” (Note that this sacred place is the Aumakua to which the prayer is directed.)

2. “Expression of certainty of something doing or to be done.” (Note the faith indicated here.)

3. “Now, at this present time, immediately.” (Note the idea of the instant reaction of the Aumakua in answering the correctly made prayer.)

4. “Seed or seeds.” (Note: This is the basic symbol of thought forms in a prayer.)

5. (Root ano alone). “The meaning of a word or phrase. Likeness or image of a thing. The moral quality of an action, as good or evil, or the moral state of the heart. To change or transform. To change the external appearance. To set apart or consecrate for a special purpose. Doubt or fear.” (Note how these several meanings can indicate some phase of the making of the prayer thought forms. The guilt complexes are implicated in the “moral” element. The image of the thing or circumstances desired, is found in the thought form prayer, which is transformed or changed into the answer to prayer by the Aumakua. In making a prayer, the element of fear or doubt must always be present and can never be safely ignored, for if there is a thought form of doubt or fear mingled with the prayer inadvertently, it is a sowing on barren rocks or among thistles.)

Similar studies of many Hawaiian words used by na kahuna have been a great help in understanding how they thought and what they believed.

Our experimental groups will have to blaze a pioneer trail through the wilderness ahead. Fortunately the mechanisms of Huna are simple enough to be understood, and the materials upon which they rest are sufficiently logical in nature as not to cause their rejection before they are examined and compared. There is no necessity to affront our reasoning selves by a denial of the reality of the world about us. To understand the ability to see into the future we do not need to try to see time and space as a single fourth-dimensional entity . Free will and predestination need no longer be stumbling blocks. The dogmas of “sin” boil down to simple concepts and take on new meanings since we know the nature of the complex.

An experimenter may be of any religion or hold any set of scientific convictions, but will, of necessity, have to set his or her previously gathered convictions to one side while considering Huna and experimenting with it. This ability to be of an open mind is important.

As few of us have a natural ability to use or produce the simple movements of thought forms, aka body materials, or manas, these abilities must be learned.

There is, of course, nothing to prevent an immediate effort to contact the Aumakua and obtain fire-immunity or instant healing, but it is thought that, for the average person, this effort should at least be made parallel to growth in simpler abilities.

Fortunately for us, these first steps are not new or incredible.

There is a fine [body of] literature to tell us the experiences of others in learning to use telepathy and mind reading. We need only study those accounts and read into them the elements from Huna which better explain their mechanisms. Any library will have at least a few books on these subjects. Upton Sinclair’s, Mental Radio, Eileen Garrett’s, Telepathy, and Dunninger’s, What’s On Your Mind, are excellent, as are several others. Dr. Rhine’s on Extra Sensory Perception are heavier but useful. Experiments along these lines – a daily practice is indicated – will also bring some clairvoyance, in which distant scenes may be observed or visions of the future may well up from storage in the Aunihipili (or come directly from the Aumakua through the Aunihipili). Psychic abilities of other kinds may also begin to show themselves, and even the presence of those on the “other side” may be noticed.

For those who wish to invite dreams of the future, and through them an early but unpredictable contact with the Aumakua, Dunn’s book, An Experiment With Time, will give a simple method which has repeatedly been demonstrated by readers on first trial.

Everything is grist for the experimenter’s mill. He may invent new practices to develop his abilities. There are few limitations in this new field where each individual is a pioneer.

“STICKING OUT A FINGER”

A slightly different development is needed to be able to cause the Aunihipili to protrude a part of its aka body to a slight, or greater, distance. Na kahuna speak of this as “sticking out a finger” of the aka body.

With this “finger” must be projected a fractional part of the five senses, which are naturally resident in the aka body (and which are removed from the physical body at death). These senses are usually tightly integrated with the organs of sense in the physical body, and it is only after some practice that most of us can protrude a “finger” containing some shadowy body sensory organs.

This training can be begun by trying patiently to get the Aunihipili to go out and get an impression of some object, concealed in a paper box or container, then bring the impression back to show the Auhane. The order is, “Go sense it, and then come back and show me what it is.” (One experimenter found that his Aunihipili went out to see what was in his row of small cardboard boxes, but did not understand that it had to make an image of things seen, to show to the Auhane.)

The Aunihipili is much like a dog who chases a ball, but does not bring it to his master until patiently coaxed. The Aunihipili is like an animal and must be treated with kindness and coaxed. If suggestion or auto suggestion is used in this training, it must be acceptable to the Aunihipili or it will reject it and refuse to take part in the work. If the work is made into a game, it will go much better.

Under hypnotic influence or when in a trance condition, individuals have often been able to see with the eyes closed, or through the skin. The shadowy body of the Aunihipili can be projected to a distance during sleep to use the five senses in observing distant things. (See Astral Projection by Carrington and Muldoon.) The blind now are taught successfully to project “fingers” of the shadowy body to sense the location and nature of obstacles placed before them. (This adds to the theory that an echo of sound is caught by a mysteriously quickened sense of hearing and used to locate and identify the obstacles. Sound only helps in projecting the “finger” in the right way. The failure to sense obstacles in a snow storm with a silent fall of snowflakes, may not be the fault of the silence. It may be the difficulty caused by the multiplication of small moving objects between the blind person and larger obstacles.) A “finger” can best be projected following the guidance of a shadowy thread or sound track, but can also be projected at random without them.)

In this projection practice, the experimental groups just formed at the time of this writing, used sets of five small pill boxes, placing a variety of small objects in them and mixing the boxes around with closed eyes. Fingers were laid on the boxes or they were looked at from a short distance. Several experimenters learned almost at once to project a “finger” and get a sensory impression of the contents of these boxes. No one was perfect, but one young lady successfully picked out a box containing keys five times in succession. Another correctly identified five out of six objects in one try. Objects were twice correctly identified on first try from across a room. It is most exciting to find that one has these abilities and to watch them begin to develop and show themselves. (It will be still more exciting when one can place a hand over a flame and not be burned, or cause instant healing.)

As experimental groups progress in their training, there will come the fascinating effort to see if we can contact the Aumakua and get apports, materializations – the physical phenomena of the seance room, but WITHOUT the mediation of spirits working through mediums.

Experiments will be made with the curious properties of the mana force, especially as it is projected “fingers” partly filled with ectoplasm substance, (slightly densified or thickened shadowy aka material) body. Baron Eugene Ferson demonstrated some of the curious properties of this mana force of ours. His books may be found in some libraries. Other studies of the force may be found recorded in Nandor Fodor’s excellent Encyclopedia of Psychic Science, or in some of the many books on psychic phenomena. Na kahuna made use of this mana in several ways, and we may be able to do much with it. The mana is increased in the body by a simple act of will. A variation of the Ferson method works well. In it, one stands with hands outstretched at the sides at shoulder level, and with feet well apart. One then makes the affirmation, “I am accumulating a large extra charge of bodily mana. I feel it tingle in my hands.” One soon learns the trick, or rather one’s Aunihipili learns it, and the presence of the extra charge creates a tingle in the extremities. If a person or animal is stood before one so charged, and facing away from him, hands may be placed on the person’s shoulders or on the animal’s rump and, when drawn away slowly, will exert a strong magnetic pull on the person or animal. (Max took Baron Ferson’s course, The Science of Being, while still a young man in Honolulu. He and a friend of his experimented with Ferson’s techniques. Max obtained a small puppy, and built up a surcharge of mana, and was able to pull the puppy backwards across his linoleum floor in his kitchen several times before the puppy grew tired of the “trick” and turned around and bit him!) There is much in this corner of the field yet to explore.

Normal health and mental balance are necessary qualifications for anyone who proposes to carry on experiments. If the work leads into psychic experiences where the spirits of the dead (or Aunihipili spirits) are seen or felt, great caution should be observed, and the help of an experienced medium obtained if further work in this direction is to be carried out. While lack of fear is in itself a protective element, one should know when to let well enough alone. Obsession is possible.

Deep breathing exercises often help to get one ready to begin experiments. Accounts of the uses of this simple mechanism will be found in many of the books on telepathy and mind reading. Deep breathing with a willed effort to accumulate an extra charge of mana is good if one is to use any form of auto suggestion to try to get the Aunihipili to act as desired. The breathing is an excellent stimulus to accompany auto suggestion, as are spoken words of command.

The yogi of India have learned to breathe deeply for a time and suggest themselves into a deep trance condition. It is probable that an excess charge of mana may be taken by the Auhane and raised in voltage to use as a power in giving suggestion to the Aunihipili. Na Aunihipili and na Auhane are driven apart by the impact of a very large charge of vital force from without. This may come from a mesmerist and need not be accompanied by the transfer of thought forms in suggestion. Hypnosis, on the other hand, uses far less vital force and either worded or silently projected thought forms of suggestions. Na kahuna in Hawaii in the old days used their wills to cause very large charges of vital force (low voltage) to enter wooden sticks. They could toss these sticks at the enemy during battle and, upon contact, rendered the one touched unconscious. The American Indians had medicine men who could accumulate such a charge of vital force that at contact through a finger placed on the chest of a strong brave, the brave would be rendered unconscious. In raising the dead, a large supply of mana is poured from the hands into the dead body and the Aumakua is asked to restore the conditions necessary to life. Na Aunihipili and na Auhane belonging to the body are called and commanded to make their way back into the body. Dr. Brigham watched this process and made note of the odd fact that the spirits (na Aunihipili) were ordered to reenter the body through one of the great toes.

Incredible as such operations may seem to us, we must take care not to crystallize our ideas of Huna. We do not know where the limit of actions may lie, nor what limitations are natural to the Aumakua. By no means should we put an arbitrary limit on phenomena until there is evidential reason for doing so.

The reconstructed system of Huna is a religion, as it always was in its original form. Religion is a belief in Higher Beings and a Supreme Being, as we accept the idea of religion today. But in essence, religion is the science of man and his relation to Higher Beings. Huna includes all that relates to the knowledge of man and his three selves, all that the Auhane can grasp of the nature of God, and even all that the Aumakua can reveal concerning Beings higher than itself.

We will try to reconstruct Huna in its works, philosophy and organization. We will have our Church and our healers or “priests,” classified according to their degrees abilities and duties. We will have our laity. We will have everything but the old cult of secrecy. Surely humanity has advanced to the point where all are entitled to know as much of any truth as they are able to grasp.

The new church, the “Huna Fellowship,” is being incorporated as a non-profit organization under the laws of the State of California.

How long it will take to complete the experimental work is hard to predict. At this writing it is just being organized. Word will have to be spread of the project and its materials. Many shoulders must be put to the wheel.

Membership in the Huna Fellowship will be open to all applicants of sound mind and morals, regardless of religious or racial affiliations. Experimental members will give what time and talent they have to experimentation. Sustaining members will offer their various contributions and help, and encourage the experimenters. Associate members will do what they can, watch progress sympathically, and spread the news of the rediscovery of the Huna system. All members will be eligible for such benefits as may be made available when and if healers are developed.

In due time it is anticipated that a foundation will be established for, or within, the organization, and places be provided for church use and hospitalization.

As there is no necessity for the denial of the reality of physical or social ills, in so far as Huna is concerned, these things can be approached in the ordinary way. It is only when ordinary remedial means fail that recourse must be taken to the psycho-religious healing practices of Huna. Of course, the day may come when people learn to contact the Aumakua for themselves, and will heal all their ills through its help, but that day is hard to imagine.

In practice, physicians of the several schools, psychologists, and healers will work together. Much of the healing done by na kahuna was of the slow or psychological kind. This form of healing may turn out to be a great help to medical, surgical and manipulative healing.

Patients applying for healing will probably present medical records, then be conditioned by psychologists to get them free from guilt and other hindering complexes. This will save the time of those who will then contact the Aumakua and construct the prayer for instant (or less than instant) healing. There must be no retrogression. All available knowledge must be used wherever possible.

One definite innovation, however, will come in the healing of social tangles and circumstantial ills. Healing in this classification will begin directly with the use of psychological conditioning after a preliminary study of the individual case. A decision will be reached by the joint efforts of patient and psychologist as to just what changes in conditions are to be requested. After that, the healer will take over to complete the work of presenting the prayer for a changed “future” to the Aumakua. Work under this classification is of far more importance than would appear at first glance. It has many ramifications. Its implications are great and vital to health and happiness.

The prospect before us seems very bright indeed. At last we have before us a basic psycho-religious system which seems to be a serviceable restoration of Huna. We can be certain that this system was not merely a jumble of dogmas and superstitions. In it we have at last a system known to have worked right up to modern times in the hands of the kahuna firewalkers and healers.

Even more encouraging is the fact that we have the scientific knowledge which may help us begin bringing the ancient basic system to further perfection and workability. We inherited Mathematics and Astronomy from the elder races, and we have been able to bring both to much higher stages of development.

In any event, a start is being made. It may be that too few will take an interest in the project to forward it to completion. It is possible that it will have to be dropped now, and left to some future generation to take up and carry forward. On the other hand, if there are a sufficient number who can see the shining possibilities and who will set to work with a will, spreading the information about Huna and the experimental project, there could result, in a very short time, an organization of such size and scope that undertakings which are impossible at the moment will quickly become accomplishments.

It is greatly to be hoped that wide interest and eager enthusiasm will enable the work to move swiftly forward on such a scale that, in some one of many experimental groups, the way back to the workable Huna will quickly be demonstrated. There are so many who need help. Some cannot wait too long for it to come. Love and compassion urge us to make haste.

March 15, 1952

For Huna Research Associates
Covering the experimental approach to the use of Huna
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

REPORTS ON THE EFFECT OF  THE POSITION TAKEN IN PRAYER

HRA C.L. of Omaha writes, “When I tried kneeling prayer, I found the position forced bodily tension, and that this interfered with the signals both ways, as it were. I use clasped hands, standing  [and] I get a terrific charge back usually (after making contact with the Aumakua), but it is different from the jolt when contacting and sending – cooler and quieter.”

HRA Mrs. W.A. reports from San Francisco, “Regarding the experiment with the position to be taken during prayer, I think each one must try to find the best position for himself. For me, the best position is facing north, hand out and up – a small dish of water to dip my fingers into and brush a drop or two across my face to impress the Aunihipili. I use the synchronization of the Aunihipili and Aumakua at the base of the spine as taught by the Theosophical Society – also have to believe.”

HRA Mrs. B.R.B., visiting this winter in California writes, “Did you know that Verne Cameron states (small book on the Aurameter, soon to be released by Meade Layne Publications, San Diego), that there seems to be a great step-up in the energy flow detectable with the Aurameter when, at prayer, the one offering the prayer stands with hands outstretched and palms turned UPWARD?”

HRA Mrs. A.F. of Central California, reported that she had long since found kneeling unnecessary and that she did not have to take a special position or follow a special ritual of any kind to get answers to her prayers. My comment on this is that she is one of the fortunate few. Most of us have fixations of some kind and belong to the great majority – to those who need a method that will help get around or past the fixations or a method furnishing a physical stimulus to trigger the Aunihipili into proper action – to get it to reach out to complete the contact with the Aumakua.

HRA T.A.L. of Los Angeles writes, “The receipt of your letter prompted me to make still another change in my prayer routine (described in a recent Bulletin), due to your suggestion that I watch for any message from the Aumakua, sent via the Aunihipili in the form of SYMBOLS. The experimental change I am making is to ask, at the end of my kneeling prayer, that symbols be shown to me in the surface of the tumbler of water which I use, instead of, as formerly, in a dream. Later, when I retire, I ask for the messages via dreams. I will let you know how I come out.”

COMMENT: As we are organized for research and experimentation as well as for the mutual good, we can give and get through the Telepathic Mutual Healing Group work (daily at 3 and 7 o’clock). It is of considerable importance that we consider new things as we come upon them, and try out variations of methods when such variations appear promising, even to a slight degree. Reports on experiments and speculative conclusions arrive in every mail and are studied with close interest, often tested. My thanks for reports.

A LETTER ON PRAYER came in recently from a stranger, now an HRA. “I have had your book for several years and have desired so deeply to know how to call the power of the Aumakua into action. Always, I prayed, ‘Show me the highest light.’ For years I have experienced the shower of radiation entering the top of my head, and pouring down my arms – and I have used this visitation to heal, with heart warming results. When I read your book I felt so familiar with the gifts of na kahuna, like a reminder of truths learned from out of the sea of mind.”

The tradition in India has been that the serpent forces rose along the spine and left the body at the top of the head, on their way to some not-too-definite goal. Our HRA experience does not bear out this idea at all. We all seem to have our own personal actions and reactions. This is as it should be, if we understand Huna correctly on the point concerning the nature of aka when filled with mana. Such a combination seems then to draw on the intelligence of the Aunihipili and to obey directions as if alive and conscious. The return flow of mana from the Aumakua could not be less subject to direction or it would be lost instead of making a direct return – a return which is felt by different HRAs in different parts of the body. Nor do the glands in head or body seem to be involved as was supposed by those writing on older lore borrowed from the India of the period when physiology and glands were things still undreamed of.

THEY ALSO SERVE:

HRA F.I.H. of Davis, Calif. writes, “Don’t let that cat cut me off. Give him this five. This time I am going to mark my calendar to remind me when another five is due to be sent. Maybe I’m not working too much with Huna, but I want to know what’s doing, because someone is going to find out what makes us tick one of these days. If you never did any more than keep us informed regarding the work, it would be a wonderful service. I can dig up more than I have been, so if you get stuck and need more, just let me have a line and I will help make your troubles a little smaller anyhow.”

Comment: Cigbo loves this kind of “Uncle” and says he would never dream of cutting him off, especially now that he knows where he could take his dish to get it filled if the milk supply failed here at the Study.

A HUNA LABORATORY?

HRA A.B.C. of  Texas writes, “You’ve mentioned several times the need of a laboratory where you might give all your time to research work and necessary pioneering along various lines. It has occurred to me that, possibly others have already suggested a pooling of resources garnered from other HRAs like myself over the world. It would probably take a much larger headquarters than you now have – say an acre out near the suburbs which could be reached readily by bus – and it would also require help getting out the Bulletins and doing other things, so that you could spend your time in research and experimenting (with selected people)…  and hand on to us the benefits of the labors. Have you ever approached HRAs with the idea of obtaining ‘Charter Members’ of such a Headquarters Lab Organization? Once a start was made – regular dues and so on – initiation fees etc. I’d like to go on record as favoring such an idea, and would be pleased to contribute $1,000 as my part as a Charter Member. Let me know your reaction to the idea.”

Comment: I was amazed to know that any HRA was both able and willing to make such an offer. Anyone else wish to be heard from?

REPORT ON “THE WALL OF PROTECTION” PROJECT…

The response was less than expected, but of those in the armed services for whom prayers have been made to establish the “wall,” not one has yet been injured. One went down with a big plane that crashed, but was one of the few who were able to “walk away.” This work has now been combined with the TMHG and comes in with the prayer for world peace – just following it.

Dr. OSCAR BRUNLER, HRA

Dr. Brunler shared his lecture platform with me on the evening of March 5th, and we took fifteen minute turns addressing his research group members. I brought up points in Huna, and he followed by discussing them in terms of dielectric radiation, his own findings, and scientific discoveries in general. Dr. Brunler was still far from being over the very severe bout with poisoning incurred at the time of potentizing chemical fertilizers in solution for a friend. His wife, Dr. Grace Calver-Brunler, made a rather striking demonstration of the workability of Huna by accumulating a heavy surcharge of mana while Dr. Brunler spoke, and by giving it to him through her right hand when he sat down with face pale and vitality lowered. She was shortly able to call attention to the return of color to his face – making at the same time a short explanation, and praising the Huna methods. I was delighted to find two HRAs in the audience, one brand new, whom I had never met, and who turned out to be delightful; the other, a dear friend as well as a member of HRA from its first month. The audience was made up of exceptionally fine students in the psycho-religious and radiation fields. Much interest was shown in Huna.

FIRE-WALKING AND HANDLING was explained by Dr. Brunler as a matter of quickening the rate of vibration in the flesh to match that of the flames or coals or hot stones. The control of such vibratory rates, as I suggested to the audience, is, in so far as we can discover, accomplished by some form of mental action. In one of the older Bulletins I passed on the report of a white man who was taught by the fire-handling Indians of a small Southern California tribe, to hold large live coals on the palms of his hands. The mind was focused on the palms and the order was given, with imagination in full play, that the palms become “hotter and hotter and hotter,” and eventually they became so hot that coals could be picked up and held. I was unable to find out whether the hands felt actually hot to the touch of a spectator or not at the time, or whether they remained at an ordinary temperature but still had their vibratory rate raised to the point of high heat by the action of mind.

Whether the mind of the Aunihipili was the one which actually did the raising of the rate, is not known, but it seems that this is very probably the case. The Aunihipili works silently behind the scenes to do so many things in the body and with the aka and aka-mana extensions, as in telepathy and contact with the Aumakua (if Huna is correctly understood at this point). It is even more probable that the Aunihipili may enlist the aid of the Aumakua or entities of that level of consciousness in causing the protective change in vibrations, granting that changing the vibratory rate is the correct explanation.

We are closing in rapidly in England and over  here on the secret of dielectric radiation and electronics. I am encouraged to believe, and if we had our Huna Lab, I can just see tests being planned and daily practice taken while this fire immunity clue to the great mystery of vibration and radiation was followed through.

Men of scientific leanings are still, for the most part, thinking in terms of machine-made vibratory rates. These may be vibrations set up in electricity, or light or sound or denser substances such as gases, liquids, living combinations of these in protoplasm or flesh and bone. It has been postulated that thought is a matter of producing a certain rate of vibration in something of an electrical nature, and that variations in the rate may cause the variations in the type of thought.

Recent experiments have resulted in a test method by which defects in the brain structure or functioning may be located and treated. When the skull is opened behind the ear, and the surface of the exposed brain is touched with the end of a slightly charged wire, the stimulation causes the patient to make muscular movements, see things that are not there, or recall memories in such a vivid fashion that the scenes of the past begin to unfold a in a dream which contains all the sensory impressions to make it seem entirely real in terms of time and space.

The fact that mild electric currents may flow into the brain tissues and set a train of memories moving in dream formation, has caused the postulation that thought and memory are connected in some way with electricity. The brain waves produced by the action of the brain points in the same direction.

However, the thing that controls the electrical energy (or mana?) in creating the memory units, and then, at a later time, is active in directing some form of electrical stimulation at such units to give recall of a memory unit or chain of associated units – that thing, must be consciousness in one form or another.

Efforts to formulate an explanation of such control actions in terms of a purely mechanical set of actions and reactions in the brain and the linking nerves of the sensory or sympathetic system, become bogged down very quickly. The complications of a purely mechanical system baffle even the hardy purblind “Behaviorists” who will have none of the theory that consciousness comes ahead of the construction of bodily tissues, and shout their doctrine that all consciousness is the result of interaction between parts of the tissues or between the entire living creature and its external surroundings. The part played by the glands in animal bodies to effect thinking, emotions and moods, has been loudly preached, but nothing is said about the inevitable “first cause” in the organism which must be there to stimulate the glands.

Memory deposits in brain tissues do not show even under the most powerful microscope. Moreover, the spirits of the dead, or even the phantoms of the living who go off on astral travels, take the memories with them. This points directly to the Huna belief that memories are made of aka substance and are stored in the aka body, the latter, during all moments of consciousness in the body, being inside the structure, matching cell for cell in its penetration. It follows that, when parts of the body or brain are injured in any way, the aka counterpart cannot use them, and there results some imperfection of thought or sensory or muscular action.

THE ELECTRONIC BUG-CHASING MACHINE

Mentioned in the last Bulletin, with the slightly sour remark that there just might be something in such instruments, [the electronic bug-chasing machine] has been heard from again – from three quarters. If we had our Huna Lab, we would lease a machine from its inventor up San Francisco way and conduct some experiments along related Huna lines.

I am told that the instrument is similar to the radionics instruments used by some doctors for diagnosis and later treatment, but that the radiation rates of various insecticides are determined first to decide what kills insects of certain kinds most efficiently. Next, the instrument is set to produce and broadcast artificial radiations of the same nature and is aimed at the insects in the plot selected for treatment.

I am told that the favorite demonstration is one in which the rays or radiations are aimed at a tree infested with web worms, and that a spectacular rain of dead worms quickly results. This is most convincing, but when it is explained that the instrument has enough intelligence to observe the picture taken from the air of particular fields, and to confine its treatment to those seen in the picture, I immediately turn to Huna for a better explanation in terms of the aka-mana of the operator projected as an extruded miniature brain of sorts – connected to the brain of the operator by an aka thread – and furnishing the directing unit of consciousness which seems absolutely necessary. The idea that the photographic image, deposited in silver on a base of gelatin and paper, could act as a screen and directive of radiations to send the radiations to exact parts of the landscape, is enough to make any physicist begin to tear his hair. I have not learned as yet whether it takes men of certain natural abilities to operate the instruments successfully, as seems to be the case with radionics instruments of a similar nature, but my guess is that this will turn out to be a fact. If it does, it will put even more weight behind the assumption that the consciousness of the operator furnishes the element of directive consciousness.

IN RADIO THERAPY, ONE THING LEADS TO ANOTHER

HRA F.M.H., D.C., Ph.C., writes: “Dear Max: The last paragraph in Bulletin 73, reading ‘Who radiates what to whom and how?’ is old stuff to those who know how to use ‘Radio Therapy.’ Remember I’ve mentioned it several times to you? And I still say you are missing a BIG bet if you don’t come and see us. Plants, animals, humans etc. can all be treated with this method, plus lots of other wonderful things it does. It’s really right up your alley, so many questions that are puzzling you could now be answered so fast you’d have the thrill of a lifetime. Nuff said, it is your move. Sincerest best wishes, F.M.H.”

Comment: My time is so painfully full that I can’t get away from the Study long enough to accept this tempting invitation. Perhaps some HRA living in this end of the woods, and who has time, might contact me and arrange to substitute in the investigation, then write all the answers out for us and the world to read in the Bulletin. Of course, if we had our Huna Lab, and a bit of money to use, we might be able to get the men who issue such invitations to bring their instruments, assist in putting them through various tests, and then help postulate answers or formulate new questions still to be answered. Producing results with such instruments seems far easier than explaining “Who radiates what to whom and how?” But still….

When we are given the complete and final explanation and series of demonstrations via the instruments used in “Radio Therapy,” we will still have to investigate the very similar healing results which are produced without an instrument of any kind. I am thinking of the excellent score of healing results obtained by HRA Rev. Jessie Curl and others like her who heal with the supposed aid of disincarnate spirits and the forces made available to them. I am also thinking of the less spectacular results obtained by at least three HRAs who work without benefit of known spirits of the human kind, but who lay on hands and pray, the healing score again running higher by far than “mathematical chance of normal recovery.” To this list must be added those several HRAs who simply lay on a hand or hands, and direct into an ailing friend the thoughts of healing and the mana of strengthening. Of these several, some treat plants and pets with success. Lastly, there are a large number of HRAs who work regularly at 3 and 7 each day in the Telepathic Mutual Healing Group, working with prayer, the manas and visualizations of the desired conditions for themselves or others – working across miles of distance, and with sufficiently good results that letters keep coming in to report success.

THE HUNA LAB GROWS BY LEAPS AND BOUNDS

At least in my feverish imagination as I consider the way projects bob up to be added to the list of things to be brought into the laboratory for research and experimentation. An acre seems already too small. Perhaps we should spread the funds which we may have coming in, simply renting a big old ranch with housing fitted for the needs of a dude ranch. If we rented, instead of purchasing property, we could spread the funds over several projects which were slightly related (as wouldn’t they all be!) and perhaps finish off the work in the matter of a year.

DIANETICS and related systems such as E THERAPY would come in for an important share of the Lab activities because of the pressing need to find the best possible way to integrate the Aumakua and aka-mana factors and come away with the answer to finding and clearing away fixations which block the path of free and normal intercourse with the Aumakua. Evidence seems to be accumulating to show that when such normal intercourse is re-established, the healing of body, mind, purse and social tangles begins at once as the individual swings automatically into full cooperative living in which each of the three selves does its share of the work without hindrance – this working condition being the great goal of Huna effort.

NORMAL CONDITIONS,  in the respect just mentioned, may be thought of as  the first great goal. The second goal is one which humanity and our present world order is struggling to reach. This is a restoration of the normal in the matter of biological or living conditions. The thing we call “NATURE” has its normal of living conditions. It uses drastic methods to control the excessive growth of any one group of creatures, be they insects, animals or men. We have stopped the plagues and famines which normally kept human population growth in check to match the living room and food supplies available. As we are now about to restore the normal intercourse between the selves in the individual, we will eventually be forced to find a way to restore a normal relationship between man and the world which must feed him.

It seems that, what with the atom bomb here and the hydrogen bomb on the way, we will be forced very soon to give up war and what exterminatory value it may have, provided, of course, that we do not exterminate all forms of life on the globe by some rash action or accident. The day is definitely past when surplus populations can expand into empty lands or invade them and throw out the space native population. We may never have another Hitler or Mussolini who urges the swift increase in the birthrate to produce more soldiers to permit the conquest of the lands held by weaker peoples. We read that the Russians have told the Chinese leaders that some way must be found to reduce the number of Chinese by at least 70 million. The greatest single problem in Japan today is that of over population, now that they cannot make war and move into the lands of those they conquer.

I have received a letter from a friend who has been visiting India, in which she tells me that nothing can be done to help the people there in more than a small and temporary way. The pressure of growing population is at the bursting point. She writes sadly, “The only answer seems to be the old one of the centuries, famine and plague.”

It is my hope that when we finish with wars, once and for all time – perhaps after a sharp, final struggle – and after social conditions and the inequalities caused by war and other debts have reached their explosion point and have leveled off, we may perfect a world government. Then, with the increased productive power given us by the machine, we may be able to produce a surplus that can be used to develop food resources and to begin the task of keeping down populations just as we have kept down plagues. Some of the reactionary features in religion will have to go. Despite the darker aspects, the horizon begins to brighten. Some of the grandchildren of this troubled new generation may see that Bright New World of which we dream. We already know a hundred times better than we do. That in itself is very encouraging. I am surprised and delighted, day after day, to discover how innately kind, generous and tolerant men and woman really are if only their circumstances will permit them to exert their good impulses. In all the tests which I have run on the Bovis Biometer for the radiation pattern set up by a signature, only twice have I found the counter-clockwise circle indicating the leaning toward evil instead of toward the creative good.

LADY, THE TALKING HORSE gives us another candidate for the Huna Lab. HRA Edward S. Schultz, of Buffalo, N.Y., who serves greatly by combing magazines and papers for good articles for the HRA files, sent in a fine article clipped from the March, 1952 issue of Popular Mechanics magazine entitled, “Science Tackles the Sixth Sense”

Lady, the 26-year-old mare owned and trained by Mrs. C.D. Fonda from colthood, near Richmond, Va., understands English and has psychic and mind reading powers, perhaps the power of pre-vision. She has an alphabet keyboard to use to nuzzle up letters to spell out the answers to questions put directly to her while her owner stands aside taking no part in the performance. Lady was asked to give the name of the managing editor of the Popular Mechanics magazine by a man sent to see if she could and if she was able to live up to her reputation. Lady not only was able in some way to know the very unusual name, but she was able to spell it, “Dempewolff.”

Later, she proved that she either read minds or had some form of intuitive or psychic information, when she spelled “EYES” for the man questioning her – his question being, ‘What is the name of my daughter?” But his thoughts being on the troublesome fact that she was scheduled to enter a hospital just then for an eye operation.

In the article, I failed to find evidence that Lady was able to answer questions, the answers for which were unknown to someone present.

The latter part of the article discusses, with illustrations, some of Dr. J.B. Rhine’s research experimentation in the field of ESP, also PK, the latter dealing with the control of mind over matter.

From the Huna point of view, the animals have minds very similar to the mind of the human Aunihipili, and should, therefore, have its abilities to use psychic powers below those of a predictive nature which are believed to demand a contact with the Aumakua. Of course, there is nothing to prevent a horse from making a contact with a Aumakua, say one of the “Group Soul” kind, and getting information covering the future. I suppose that if Lady could accurately predict the future, much more would have been told of this feature by the writer of the article than was told in the simple statement that she was asked whether there would be a third world war, and that she spelled out, “Yes. 1952.” Unfortunately, we will have to wait until the end of 1952 to learn whether or not the prediction was prophetic or just the reading of the mental opinions of those near her. Perhaps it should be added that a horse as smart as Lady, and one accustomed to listening to conversations and answering questions, might have her own opinions about the probable outcome of the present tense cold war situation. (I still stick to my predictive conclusions reached through our HRA dream project, that the Korean war will taper off to an end, and that no world war will follow.)

ANOTHER ARTICLE from HRA E.S.S., was clipped from Man To Man magazine, issue of May, 1952. It is by Leroy Thorpe and tells a number of stories of death brought about through the mysterious action of unidentified psychic powers. One story is rather startling when told against the background of the New York of the 1930s. It concerns a derelict old man who came into money and soon gave it away to other derelicts on the Bowery, so that he was again broke and hungry. In a half-starved condition, he suffered from a strange hallucination. Walking up to a “drink-wrecked bum,” he stabbed him with a scrawny finger, directly on the chest, saying, when he had attracted the man’s attention, “I’m God. You’re dead.” The man dropped dead and no one could find why. The authorities were badly worried.

“Mr. God,” as the man came to be called, had collapsed after pronouncing the death words. (He may have used all his remaining mana in one shock-blow.) He was found to be running a high fever, but when fed and rested, his hallucination vanished and he was normal again. One is reminded of the shock of mana methods used by some na kahuna to clear away fixations which blocked the path and normal actions. One also remembers the strange activities of the mesmerist in Hollywood who worked himself up to a peak of mesmeric power, then stepped into a room, looked at men seated in a row and waiting, with the result that some of them fell unconscious from their chairs to the floor. The mesmerist, after the use of the force in this prodigal fashion, also showed signs of being greatly weakened, being left pale and shaken. Projected surcharges of mana-aka seem to be powerful.
MFL

March 1, 1952

For Huna Research Associates
Covering the experimental approach to the use of Huna
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

THIS IS TO BE A BULLETIN MADE UP OF LETTERS, REPORTS, COMMENTS, ETC.

ORIGIN OF POTENTIZING THEORY

HRA E.G.H. writes: (As to MFL and all Fellow Researchers) “The world does move – in reverse. Bulletin No. 72 is a masterpiece of evidence. I refer to the second paragraph, headed HOW TO POTENTIZE, outlined by Dr. Oscar Brunler. This is nothing new. It is straight Homeopathy, a science of healing by high vibrating medicines, outlined by Dr. Christian F.S. Hannemann in 1796, and offered as a textbook in 1810. I owe my life to Homeopathy and goat’s milk, hence my interest.

“The method used in Homeopathic pharmacies, of which there are long established ones in Baltimore, Philadelphia and St. Louis, to my knowledge, differs from Dr. Brunler’s ‘flower essences and water’ (not Dr. Brunler’s but MFL’s hasty way of putting this point) in that the act of potentizing demands ‘agitation’ and the diluting solution is alcohol and water. For mineral salts, ‘trituration in a mortar’ is substituted. One part of the salts is mixed with ten parts of neutral sugar of milk, and ground with a smooth pestle until a homogeneous powder results. For higher potencies, that process is repeated ad lib.

“Dr. Hannemann was educated in an orthodox school of medicine at Erlangen, Germany, and practiced some years in Dresden, where he came under the influence of Emanuel Swedenborg. With the courage of a mystic, he braved the ridicule of all the learned professions when he enunciated his doctrine: ‘That which causes disease will also cure it.’”

POISONING FROM POTENTIZED FERTILIZER was reported last week over the phone by Dr. Brunler. He had made up such solutions for use in his own garden it seems, but the radiations from the glass jar in which he stored the potentized solution poisoned him rather badly. Now, after a number of days, he is almost recovered.

THE RETURN FLOW OF HIGH MANA as the fall of the “rain of blessings,” was recently the subject of experimentation on the part of HRA Verne Cameron. While unable to use his Aurameter on his own hands during prayer, he tested the hands of two others before prayer, during prayer, when clasped and not clasped. The result reported was that after a prayer was finished and the return flow of High Mana was requested, the flow was seemingly magnified greatly when cupped hands were extended as if to receive the down pouring. Very strong beams or flows of force not unlike that rising from flowing water could be felt and registered with the Aurameter. (Comment: This is most interesting. We might conclude that the holding up of the hands in the position of receiving something acted as a splendid physical stimulus to cause the Aunihipili to attract the downward flow in some way to the hands, perhaps to make some inner gesture of acceptance. No particular results were noted or reported. MFL.)

HRA KITSELMAN’S “E” THERAPY book has been studied with much care by HRA T.A.L. of Los Angeles. He has not taken the ministrations under this system, but has arrived at some conclusions and writes an interesting general letter covering that and experiments with the position for prayer. He writes: There is much in ‘E’ Therapy (the book) that brings me back to the conclusion: HUNA, HUNA, HUNA, with a slight leaning toward Theosophy and Indian philosophies. There is much in it, I grant, that is enlightening, at least to me… but the real question I want answered remains unanswered. That is, how do the answers to prayer, wonderment, or what have you, come to one? Are the answers figments of one’s imagination, or what? (Comment by MFL: The Aunihipili seems to use a shorthand of sorts to reduce what it is given of information by the Aumakua to symbols. We see this in dreams, and have learned to ask for the meaning of a dream and often get it in flashing bits of sudden understanding. It is to be expected that the Aumakua would, in the relaxed waiting for it to show what was to be recalled and re-experienced in the therapy, give the Aunihipili the memories of scenes of things or people to present to the focus of consciousness.  The Aunihipili may reduce some of this to symbols which need to be handled as those in dreams. The present great difference between the “E” Therapy and the later forms of Dianetics seems to me to be that in the first the High Self is invited to take over and present the things which, when re-lived, will result in the draining off of the fixations and a correction of ills. In the latter, there is marked reluctance to trust the things which seem to come from the High Self, and the function of the auditor to direct the work rather completely is stressed.) “The main benefit I have obtained from the booklet is the explanation so long sought by me of what I call the ’saturation’ or sensory exhilaration I experience nightly at the conclusion of my prayers. This they term “Fire,” and they give a good understanding of the meaning of it and its benefits. I had, for some time, been curious as to whether some ’smart’ entity had been stealing vital force from me at those times, but had discarded the idea because I experience such a wonderful feeling of ‘aliveness’ and relaxation, with no indication whatever of exhaustion. I truly feel that I make contact with my Aumakua.

“In Bulletin No. 72, your suggestion that we experiment with kneeling and position during prayer will, I think, bear fruit. You see, once a few weeks ago, I entered my nightly routine as usual, but suddenly wondered, like yourself, if better results might not be obtained by reverting to the actions of my childhood and kneeling instead of sitting up or lying down, thus getting back to a position that the Aunihipili understood perfectly because it had been conditioned to it from the earliest days.  Like other HRAs, I continually experiment in the hope of finding a better procedure and the best solution – that these might be found and passed on to others via yourself.

“Following that line of thought, I have evolved what I call a ‘ritual.’ I first take a clear glass filled with water, relax, and gaze passively into it, concentrating at the same time on the thought-forms and imagery of the things which have been my goals – material, physical and spiritual. Gradually these images appear in the tumbler of water, and when they have all appeared to my satisfaction, I cease. I find, too, that eye strain is much relieved and the eyes feel rested. At first this routine used much more time than I felt should be necessary.  Then, as the Aunihipili fell into line, the time needed to create these forms and images became less and less. Now, it takes seldom more than ten minutes. Then, after thus conditioning my Aunihipili, I get down on my knees, allowing about a minute in meditation to allow for the time lag. (Note that there is no special accumulation of a surcharge of mana or ritual offering of same to the Aumakua, MFL.) I thank the Aumakua for all blessings and acknowledge receipt of same. I keep in mind the Master’s words, ‘Believe that you have received, and you shall receive.’ However, this THANKING is done by an effort of synchronizing the Aunihipili by conscious direction to the base of the spine with my Auhane in union, and by imagery, directing the union up the spine, to the top of the head, mana charged, to the Aumakua, in TRILOGY, three times. Then asking that the ‘RAIN OF BLESSINGS’ descend upon me, and that any instructions or messages for guidance be given in a dream. Peculiarly, the ’saturation’ I experience now comes three times, each time after my conscious direction of the flow, the third time always being ‘terrific’ and leaving me with a wondrous feeling of relaxation and well being, and ending with a long yawn. Like the HRA in Dallas, I, too, can express a feeling for greater living since taking up this research. I have wondered if it may not be the outcome of the very ancient admonition, ‘Know thyself’.’ At any rate, I would not exchange my experiences and feeling of well being since becoming so associated with yourself, and indirectly with the many other people in this movement, for anything of which I know.

“I must explain that I was prompted to use the synchronization of the Aunihipili and the Aumakua at the base of the spine, from the spirit communicator, Yada, dissertation given through Mark Probert recently when I attended a seance in San Diego. Yada spoke of the serpent as the symbol of creative power – the power which is centered in the spine – and the entwining as the symbol of upward movement for the accomplishing of our desires – the coiling around the spine. All such symbolic knowledge may lead to the goal we seek and at which experimentation is aimed. By the way, I like your idea of mana potentizing. Seems possible. More power to you Max.”

Comment: This is the type of experimental approach that we need in HRA work. Many HRAs do not agree with my tentative conclusions or my ideas concerning what Huna was or was not. Many are irked by the materials I use in trying to select things for the Bulletins which will have interest for a very mixed set of readers. Fortunately, most HRAs are very tolerant in this respect, knowing my limitations, and crediting me for the best of intentions. In the letter from HRA T.A.L. there may be points on which there is a difference of opinion, such as on the idea of blending the Aunihipili and Aumakua at the base of the spine, but such differences are of great value because they often set other experimenters to running check tests after their own manner of approach, and there is no telling when something very significant will be discovered or experienced. My own position is much like that of an eager spider clinging precariously with one claw to the center of his web while clutching with his other claws a constant “catch” of thoughts and information tossed in by HRAs. I try to digest them and spin them into more web.

A LETTER OF EXPERIENCES, CONCLUSIONS and constructive criticism, dated February 15th, has come in by air from an HRA who joined in the Huna testing and research over five years ago. The writer is a seasoned student and her letter offers much food for thought.

“My dear Brother Max:
I have been turning over in my mind for several days the subject matter of a letter I hoped to write to you – and wondering how to word it – how to get across to you some findings of my own in my recent experiences – how to express to you some constructive criticism of your work for Huna. I hate the word ‘criticize’ even if it has ‘constructive’ in front of it, when my husband and I so deeply admire your efforts, and sympathize with most everything you do to further the knowledge of Huna.

“When, lo! Bulletin No. 67 arrives, and provides me with the very inspiration. In this Bulletin, on pages 4 and 5, you tell of your visit with Jessie Curl and what Hoo`la said and did for you, through her, and what you later did for yourself by raising yourself into ‘The Light.’ Ah yes, Max! FIRST HAND EXPERIENCE!

“I want to tell you what happened to me, spiritually. Like you, I think I make the mental approach first, and always want to know WHY and HOW. But, theory is one thing, and trying to put the theory into practice always is another – always seems to uncover totally unexpected angles on the matter.

“In the end of 1949, when I began my prayer project, helped by my husband, burning a little candle to symbolize the Light and repeating the prayer three times, as you suggested, we prayed because I had received a very strong urge to come to re-establish our life here. Our prayer always ended with a request that we might, by this change over, be enabled to know our Aumakua better and spread the truth about them, later, to others.

“As I had trained in New Thought teachings for many years before I found Huna, and as I had had ‘miracles’ more than a few times, it did not surprise me when our prayer began to work out. What DID cause surprise was the WAY it worked out. No fiction in book form could surpass this tale, and it is still working, as I hope to tell you in another letter.

“In this letter I want to tell you what I learned from my personal sufferings in the process of working out, and how it fits in with your experiences, Brother Max, and what use it can be to other Huna students.

“As our demonstration unfolded, it was not all smooth going. We hit some very rough spots, especially for me, but I finally got here, believing that within four or five months our house would be built despite all the shortages and restrictions, and that Mr. B. would have got his transfer to the office here. It turned out very much otherwise. I was alone from August until the next April, living in a house trailer. Unable to build, I moved into the house we bought and lived there alone until October, 1951 until the demonstration came to a head like an awful abscess, burst, and so came the healing and renewal. Those months were possibly the worst in my life.

“But they taught me things – oh, how they taught me. I think they were for me a veritable ko-an, for one reads that when the monk came to Sui-o to be helped to get Realization, it took him over three years, and, as Suzuki says, ‘When not spurred, no awakening. When  not cornered, no opening through.’

“The first point in my experiences is a danger spot that I have never heard you warn students about, although it is often mentioned in occult literature and is given in the Bible as Peter’s attempt to walk on the water, nearly drowning, and having to be held up by Jesus.  As an intellectual idea, very interesting: as a personal experience, simply devastating! There you are, sailing along on the top of your demonstration, buoyed up by faith even when things are not working out. And then, without warning, you hit a spiritual air pocket, and DOWN you go! It is not just a case of ‘moods,’ for they  are emotional and soon pass. It is just as if all the water had gone out of the lake and you were left sitting on dry bottom. You struggle to regain some kind of conception or inspiration, but NOTHING comes. The MIND can’t help you. The old intellectual conceptions of faith are still to be read on the pages of your mind, but they arouse no response.

“It is the feeling of being lost in a wilderness. Nobody to turn to who understands. It is no less than terrifying to a student of half a lifetime like myself, but think what it would be to a raw beginner. Surely you should write a small manual on ‘The Path to Miracles – What to be Prepared for.’

“You know what a dry taste in the mouth is when it is impossible to swallow? Well, this is a dryness of the Soul. It may last a day or a week or longer, then it goes. The idea being to see that the demonstrator does not ‘go’ first, by jumping over a cliff. An alcoholic bender might be the solution for some, but in my case I have an Aunihipili that thinks that elderly ladies, drunk in the full light of day, are a cause for shame. Instead, I battled it through.

“The second point is so different that I do not know how to name it, so can only describe it. (It might be called – condensing a part of the letter – ‘What Peter did and felt and thought when he found himself sinking into the water, and before he saw that Jesus was able to come to hold him up. In her case it was a vast loneliness growing over the months, the demonstration bogged down and with no sign of ever starting again. MFL.)

“I had reached the place where I was ‘cornered’ and I had but one recourse. I had to find the ‘opening through.’ Where was it? What was it? I believed that the only help could come through the Aumakua Spirit, and that the contact had to be made again and kept. I prayed, and there was no sign to indicate that the prayers were reaching any mark. None of the physical senses recorded any reply. Yet, I had faith to believe that the prayers were heard by SOMETHING. The answer had never before failed to come when I really reached the place where I COULD NOT take any more.

“There was no more intellectual meandering. I began a most urgent spiritual search. After a long time it came to me that the answer must be through GRACE: we reach up, the Aumakua reaches down. There must be a level at which there is fusion. Now, with Bulletin No. 64 before me and your account of your experience with Hoo`la trying to drag you up, and with you later being able to rise in your emergency,  I see that this fusion must be attained. But at the time of which I write, I was just beginning to try for some form of fusion through Grace. However, the mystical approach was not enough for me. I went back to bolster my mind with basic, logical concepts of the Universe and, therefore, the reality of God.

“(Eventually) I began to BELIEVE – not hold opinions – the reality of SPIRIT. I became like a child taking its first staggering steps. I was certain that I was in contact with Spirit, but it felt so very unfamiliar. I kept practicing. I kept praying. And, I kept getting results all along the way.

“One day I caught myself sending up a thought of real affection to my Aumakua as a real and true friend – a parent. I didn’t want anything at that moment! I was just being loving. There followed times when I was filled with JOY. I knew that this must be from SPIRIT. It made me feel light and strong.

“I had many setbacks, for I found that I became very sensitive to vibrations, to loud noises, harsh criticisms and the like. Also, I frequently read the thoughts of others. To make things harder, my Aunihipili, poor thing, became badly upset by all the material uncertainties and by being separated from its mate. My health suffered.

“At last I began to find the ‘opening’ – to make discoveries and to experience the thing you described when able to lift the consciousness. As you put it, ‘Suddenly, with no sign of mental or spiritual sensation,’ you were healed.

“I found that this IS the hallmark of the action of SPIRIT. No mental or spiritual sensation, because there is no friction – no effort. It is like, ‘God said, Let there be Light, and there was Light.’ Spirit just lets things be.  A further point: I wasn’t just finding out things about Spirit; in a small way I was becoming what I found or touched, for I began to achieve my small concerns in an effortless way also, aided by a developing intuition in dealing with trifles. A bit of ’stillness got into my bosom.’

“At this time, day by day, I seem to be learning to walk in, and with, this ‘touch with the Unseen Spirit ‘  I feel that I may reach the place before long when I shall rely entirely on Spirit and stop leaning on outside props. That is rather a terrific thing to say and mean, at least for a weak human like me, but, you see, apart from the actual miracle demonstration (now complete in the matter of the new home, and with her husband now there, I believe. MFL) I have had in material ways. I have also made some steps forward. (She mentions two books which helped greatly during this long period of stress. Recovery, by Starr Daily, and The Autobiography of a Yogi, by Paramhansa Yogananda.)

“One more thing. You will remember that in the case of the instant healing that came in Australia when the ancient prayer bowl was held and healing was requested, nothing was felt that could be reported. The pain just stopped, and never returned.

“I am delighted beyond measure to have you speak in this Bulletin of the necessity of the kala or cleansing before prayer, or as a necessary accompaniment of raising the consciousness. The one fear I have had as I watched your Bulletins, was that you would put the Keys of Power into the hands of students who would have the wrong motives, or who have not heard that LOVE is the only Power. We are all so sinful and complexed that we can help each other tremendously by talking things over, as you do in the Bulletins, and learning to be humble and to want to make restitution and gifts and to clear the pathway of the old guilts and complexes.
Aloha from us both. Affectionately, HRA”

COMMENT is little needed on this letter. She “also bears witness.” Instant healing has not been peculiar to Huna. It is something experienced the world around in all ages. We center on Huna because it seems to offer the straightest line of information on the things involved in such healing. One day we will, I earnestly trust, know exactly how to take each of the necessary preliminary steps to contact the Aumakua and call down the healing for ourselves or others.

“WHY DO WE HAVE TO THINK ABOUT SUCH THINGS AS THE BACH REMEDIES, instead of healing through prayer?” asks HRA J.B. in a recent letter. In reply, I have explained that we have fallen into the Bach Remedy matter because of the fact that HRA Dr. Westlake, in England, told how he used his straight psychic powers to find out which of the remedies his patients needed. That led to the question of what such remedies might be and how they were made ready. Most HRAs, like myself, had never heard of them and were happy to have the information, even if it has led us into “potentizing” and other matters which cannot be classed with the simple gathering and preparation of herbal remedies of the kahuna la`paau in the Hawaii of yesterday. As I have often pointed out, na kahuna believed in using all of the methods available to restore health. They were a remarkably sane and rational lot and we can profit by their example. The best doctor and the best prayers should go hand in hand, at least for this stage of our research. Perhaps, later on, we may be able to call down instant healing in some cases even before the broken bone is set, but at this point common sense dictates setting as well as prayer. What we are trying to do and what the doctors do, [is to] make two sides of a triangle that should eventually meet at the top. If, in our HRA scrambling to try to find new ways of measurement for radiations from the body, mind or spirit, or of auras and flows of force, we depart from pure psychology and religion to play around in the fields of physics and biology, there is always the long chance that in the end we may suddenly find in our hands several pieces of the puzzle of life that fit together and give us a clear picture.

REV. JESSIE CURL writes that she will probably spend all of March in San Francisco, but that no definite plans have been made for later travels. She also says, in answer to my request, that she can send photo reproductions of the psychically seen and drawn picture of her healing guide, Hoo`la. These are 30 cents each, post paid. Address: Rev. Jessie Curl, Hotel Stewart, 351 Geary Street, San Francisco 1, Calif. Please do not send your order to me. If you do, Cigbo will be sure to get to your envelope before I do and have the 30 cents fished out and hidden in his box before you could say scat.

HRA CIGBO REPORTS:

Cigbo reports from his perch beside his box on the top of the desk in the Study, that he is again making progress with the very painful task which he has to perform every six months or so – that of going through his list of aunties and uncles and friends who just go along for the ride, and observing which ones have not been heard from in that time and so must be presumed to be dead wood HRAs. He also reports two recent letters to him in which the question has been asked whether Cigbo is a “him” or a “her.” He dictates the following reply: “I have consulted Mr. Thomas Kat, who lives in our alley, and who knows almost everything. He snuck into the Study with me when boss was out, and ezammined my old box that I had first., and which had a pitcher of a Mr. George and the words ‘I am for men’ on the lid, and we decided that this certainly was a male cigar box and that I was a real thomas cat, even if a very small and transparent one. Then we looked at the fine new box that Auntie Myrtle gave me to use as my Sunday best box – and WAS my face red! IT has a lovely lady on the inside of the lid and her name is ‘Santa Fe.’ I sure had some bad moments until Mr. Thomas Kat decided that because I kept letter stamps in this box, and because letters were certainly male when they went to the post office, I must STILL be a thomas cat. He also scratched one tattered ear in thought for awhile and delivered a terrible sage dicktum that fixed me all up fine as a thomas. He said ‘My long study of the Thomas sex of mankind has convinced me that under his lid every man is more or less Santa Fe.’ So, that is that, and I hope this settles the matter for better or worser. The only thing that still puzzles me is how the sekt of a cigar box could be of any interest to anyone besides some other cigar box. Ain’t human beans kinda funny sometimes, huh?”

Yes, despite our serious purposes, we do have our fun. God must have invented laughter, for it is the one thing all men of all races have in common, regardless of their place in evolution as measured in terms of books and machines. What a mess we HRAs would be in if we couldn’t sometimes pause and laugh at ourselves!

WHO RADIATES WHAT TO WHOM and HOW?

This is what an HRA wishes to know in sending a copy of a reprint in the Organic Farmer of January, 1952. The original was a dispatch to the Denver Post from Marana, Arizona, where J.P. Boyce has contracted with farmers to protect 14,000 acres of cotton with an electronic “bug chaser.” First, a picture is taken from a plane of the field to be protected. The part showing the field is carefully cut out and the resultant piece of photo placed in the machine. The machine is aimed at the field and a eucalyptus leaf is inserted into it, some knobs turned, and a radiation tuned to the eucalyptus rate is sent out over the field pictured, but not on to other fields. “Boyce says the machine ‘recognizes’ the land in the trimmed photo and treatment is confined to this area with hair-like precision. Each kind of plant is surrounded by its own magnetic aura of magnetic rays.” Insects which cause crop damage use these magnetic rays to find the type of plant they can live on. The bugs cannot smell or see the plant. The cotton bugs wouldn’t touch a eucalyptus leaf if they were starving to death. As the machine sends out a radiation of eucalyptus rate which is strong enough to replace the radiation of the cotton plants, the bugs starve or go to other fields. In a test on 300 acres, every bug vanished in twenty minutes. The farmers signed contracts to pay only if they were completely satisfied at the end of the growing season… Perhaps there IS something in these new radiation theories after all MFL.

February 1, 1952

For Huna Research Associates
Covering the experimental approach to the use of Huna
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

OUR H.R.A. BIRTHDAY HAS COME AGAIN

Cigbo, whose birthday it is in particular, has four candles on his cake. As he tells you in his letter, he is sending you each an index for the HRA Bulletins to the end of 1951. As you look over the index, I believe you will share my feeling that we have come a very long way in four short years. Not only have we made good progress in better understanding of the ancient Huna system, but we have gathered much related information from many sources. At the same time we have watched the rise of such things as Dianetics and have been able to take their measure quite accurately by comparing what they had to offer with the information which we have recovered from Huna. If, as in the case of Dianetics, there was left out a clear understanding of the Aumakua, of the manas, and of the functions of the three selves and their shadowy bodies, we could confidently expect that the system would still have to be worked over and the missing elements accounted for to some degree.

HUNA AND DIANETICS

These are in the same box in one respect, as of this writing. In both systems, we are trying for a working method of self-help and self-healing. In Huna, for four years, and of necessity, we have been trying to arrive at a working system which would be effective without a kahuna or someone to act in that capacity, especially to administer the kala or cleansing, and to help get the fixations up into the light and drain them off.

In Dianetics, the kahuna was replaced by the “auditor.” The auditor took charge of the work and pushed it forward energetically during the periods when the “pre-clear” was in a relaxed state called “reverie.” In passing, it may be noted that in all the cults and systems which grew up as a result of Quimby’s experiments and discoveries (see page 316 of SSBM), those which have obtained the best results in healing body, mind or circumstances have employed a second person in lieu of Quimby, a kahuna or an auditor. This second person is the “practitioner” of course and, as such, serves two purposes, the secondary purpose being that of keeping a church organization going and financed, also augmented by new members.

THE “SELF ANALYSIS” system described in the book under that title (by L. Ron Hubbard, price $2.50 post paid from Hubbard Dianetics Foundation, 211 West Douglas Ave., Wichita 2, Kansas) is, as the author points out, not a method of getting at engrams (fixations) or draining them off, but is a self-training method which he says will enable an auditor to work faster and better with one. The Aumakua and the mana-aka mechanism is included in no workable degree in this new system. It is based largely on aids to the stimulation of memory. I am not saying that this is not entirely worthwhile by itself, but what we all need is a method which will free us from the grip of our fixations, and we may need a priest, kahuna, auditor or ERA Kitselman’s “observer” to help us. Much more work in this part of the field is needed. What we should have is a Huna laboratory in which to run our own tests.

CREATIVE INTEGRATION

This is the title of what is called by Helen and Richard Curry (of 4581 Starling Way, Los Angeles 65), “An Immediate Method,” and this method applies also to the general problems seen by Hubbard in Dianetics.

The Hubbard methods are based on the assumption that the one great driving force in each life is the desire to survive and to help with the survival of the family or larger unit upon which the individual’s survival depends. Any threat to this survival, if it comes in one of several ways, may form an “engram” or complex. These are locked in with the energy that drives the man, and must be uncovered and rationalized to release the drive energy, correct various bodily and mental ills, and/or enhance the mental powers of the one who has been “cleared” of the subconscious blockings of normal action.

The “Creative Integration” method of the Currys carries the survival urge a step farther. We are told that the human being not only exerts himself to the limit to survive but, once this is seen as fairly certain, he has the urge to act in a creative way – to create something. The creative urge makes for originality. One does not copy the other fellow’s paintings, verses or weapons. One experiences a wave of the great basic creative something that is half power and half higher inspiration. The thing created is unlike copies in that it has a stirring effect on others. There is a contagion of released creative energy. An example is set up and the group imitates and shares the sudden individual growth. The na kahuna had a name for the inspiring entity. It was none other than a guise of the Aumakua, but in this aspect they called it “The god who inspires.” In their lives, the great instances of such divine inspiration were often in orations, dance or prophecy.

Helen Curry has generously sent me a copy of their mimeo article describing their discovery of this theory and a technique to go with it. She writes (as of December 31st, last):

“I have just finished reading SSBM and like it very much. I am sending you a copy of a technique which I stumbled onto about five months ago. This technique, in Huna terms, establishes – it would seem – a condition whereby the Aunihipili and Auhane can contact and cooperate with the Aumakua. This is done without relinquishing free will. Strangely enough, it works even for people having strong guilt complexes. It does not work easily for people whose Auhane cannot contact the Aunihipili, in other words, for those people who have decided that the whole of the Aunihipili and/or body is evil, or for those people who have rejected the Auhane as evil. Perhaps the reason the Creative Integration (method of “processing”) works is that it demands action and stresses a positive purpose toward which the triune self can work.”

THIS METHOD is delightfully simplified. Instead of going into reverie and recalling any pleasant past experience, the direct effort is made to discover some past experience in which the rare moments of creative and inspired drive were experienced and something done, created, or produced. Once this type of incident is recalled, it is used as a springboard. The trick is to prime new periods of integration of the three selves in the way one primes a pump with a little old water to get a great supply of fresh water. I am anxious to see the Currys and A.L. Kitselman compare notes. Perhaps they already have. The inclusion of the Aumakua is inevitable, to my way of thinking, and once the proper approach is made, even in part, the path should be cleared of hindering complexes and the drives of those so aided should become normal, strong and creatively direct. With the normal condition of intercourse reestablished between the three selves of the individual, the psychosomatic ills should vanish as snow in the sun.

SOME NEWER PSYCHOTHERAPEUTIC PROCEDURE

A neatly printed 8-page pamphlet by Francis I. Regardie, D.C., Ph. D, which deals with his late discoveries and theories in the psychoanalytic field of approach. As always, Dr. Regardie writes with surpassing clearness and, as is to be expected from him, he documents his sources of information with most satisfying care. While Dr. Regardie has not included the Aumakua as yet in his theories or methods, I feel that he may in due time. (I must find his address, write to thank him for the pamphlet and suggest that he consider adding the Aumakua, for few are more familiar with the materials of the occult than he.) This method which he has worked out and has found to be effective, uses what we would call a “physical stimulus” – a very large one. The patient to be treated for fixation troubles is made to gag by using a tongue depressor. This causes a strong action of the diaphragm and stirs the Aunihipili to marked action. The nature of the fixations can, at least in part, be judged by the degree of repression or open violence of the regurgitation which is brought about, and the end result is an emotional reaction. Physical action is much to be desired here, and objects are provided which the patient may pound. Words are brought forth, submerged ideas aired, and the process of rationalization set into motion. This, by the way, is entirely apart from Dianetics, and the technique which is described was in use before L. Ron’s first book was published.

THE MECHANISMS OF LIFE

Sent to me this week by the author, Dwight H. Bulkley, of 350 S. Mills Ave., Claremont, Calif. ($2 from the author, 112 pages of offset printed reproductions of drawings and typed MMS reduced to half size.) This work has sold widely in type-sheet form and it is a pleasure to see it in the present edition. It tells, in condensed and tabulated form, all the various things covered in what we may call “Orthodox Hubbard Dianetics.” It gives most elaborate and exciting information from the fields of physiology, biology and chemistry – showing the reasonableness of the idea that a simple cell can remember what Mother said to Father in the prenatal or even preconception periods. As yet I have not had time to get out my magnifying glass and try to read it, but it looks most impressive. I have a hope that in it I may discover something to stand as the Aumakua, at least in a degree, in the processing methods which are described.

On the paper cover of this book one may read in the subtitle: “A preliminary release of discoveries inaugurating a revolution in the life sciences – with the physicochemical secret of life itself, mechanisms of integration, mind, memory, responses, psychosomatism, telepathy, and techniques for perfect HEALTH and SANITY.”

Whether the conclusions given are right or wrong, I may not be able to determine, but from a hasty glance through the pages and at the material offered, I anticipate delightful and informative reading when I can find a little time.

EARLIEST TO USE HUNA WITH DIANETICS WAS, so far as I know, Dr. Nan McCurdy, HRA and able psychologist, closely associated in her pioneering with her husband, Gordon McCurdy, M.D. and HRA, both of Florida. Already deep in the use of Huna when Dianetics appeared, the work of combining the two was at once tried out with excellent results. Dr. Nan introduced Huna at the recent Dianetics conference at Wichita, Kansas, and turned the thought of a number of leading auditors in that direction. There seems now to be a “gathering of the clans” in progress in which the findings of the most progressive workers will eventually be pooled to give us a more perfect method of handling fixations and other blockages.

THE BACH REMEDIES

Mentioned in Bulletin 70, [these] have caused much interest, and several letters have asked me what flowers were included in the list, and how one “potentized” a remedy made from a flower. My local pharmacist never heard of the remedies, and I have no information as to which flowers are included or where the 38 remedies may be purchased, or the charts to go with them.

POTENTIZING, thanks to Dr. Brunler, has been explained. The theory is that when a drug or chemical or flower extract – anything – is dissolved in water, its molecular parts are in some way changed, and the more the solution is watered, the greater the change that is brought about as the molecules in solution are more widely separated. Homeopathic remedies have long been made up under this theory, with poisons cut with water to the extent that one-to-a-million parts of potentization are not uncommon. Much chemical reseach has been done on the effects of “traces” of chemical elements or mixtures of them found in the natural state in plants or animals. In animal, as well as plant life, a “trace” of some substance may make the difference between life and death.

An experiment was carried out by Dr. Brunler in which he potentized a drop of blood taken from an aged and impotent bull in India, then injected back into the veins of the bull a dose of the solution. The bull was renewed in an amazing way and was put back to herd use for some further time. The same experiment was tried on an aged and dying man in England, his health and strength being brought back for more years of life. Dr. Brunler also tells of his experiments in potentizing certain chemicals for use as fertilizers, and of the amazing results obtained by the use of these in little more than “trace amounts.” He tried to interest manufacturers of chemical fertilizers in his findings, but failed. They wanted ways to sell more fertilizer, not less.

The farmers, on the other hand, who find that the land is poisoned by the parts of fertilizers which remain after the growth-stimulating elements have been used up, would undoubtedly be greatly interested in a system which would give better results and avoid the poisoning. In “organic” gardening, the trend is back to nature in so far as possible, but I do not know whether potentizing of fertilizing elements has been tried, although I have come to look upon the angle worms who throw up their little piles of earth on my lawn, with potentized interest. In fact, I have worried about them during the recent rains which have kept my garden beds and parts of my lawn covered with water. I noticed that some worms migrated across the walks – to what new place, I have no idea – so hope that they all were able to find the more sloping places where the soil would be less saturated and the chances better for the little fellows (who are so much like the subconscious, keeping below the surface, but pushing up dirt.)

REV. JESSIE CURL AND “HOO`LA”

These two have created much interest in HRA circles. Recently she and Mr. Curl have been in San Francisco and HRAS from miles away often braved the rains to attend the healing services. I have had a number of letters telling of the healing results. There are those who report no benefit, those who report some benefit, and those who have either had a complete healing or very marked betterment of conditions.

HRA L.W. reports, “we saw an instantaneous healing of a woman whose arm was crippled so that she could only move it forward a bit, but not back or up. She raised her arm up straight and also swung it backwards, and her facial expression was one of surprise, then joy. Another woman, with a foot condition so painful that she would not let anyone touch it, walked and stamped her foot hard on the floor.

“There were two sinus sufferers who obtained relief, one a woman whose face was swollen under her eyes from her sinus affliction. One stone deaf woman heard Rev. Curl faintly two times. All the healing was done very simply and there were many smiles exchanged, showing the influence of love.

“Rev. Curl had spent the whole day in healing and had not had time to eat. I am sure that those who saw her work would be glad to share their surcharge of vital force with Hoo`la. Would you suggest it in your next Bulletin? Rev. Curl looked so tired on Sunday Morning.”

(My comment: I have on my improvised prayer table at the Study, the picture of Hoo`la”and at each TMHG period I invite him to use some of the mana which is sent in and to do all that he can to help us with the healing. I have no way of knowing to what extent he has helped, but it may be considerable. A friend and her husband in Florida, reported that as soon as they placed 6 similar pictures in their home, and began to hope for help from Hoo-la their luck changed for the better and many good things came to them while health remained normal. The picture, as I explained in an earlier Bulletin, is a photo copy of a larger crayon portrait done by psychic sight of the spirit, by Frank Leah in London in 1950. My copy was presented to me. I do not know whether other copies are available, or at what price, but will ask next time I have the opportunity.

At this writing, Rev. Curl is in San Jose, Calif., but I expect her back in Los Angeles in time. Rev. Curl told me, at the time of our visit, that some people were so constituted that if they stood near her while she worked, the power was greatly augmented and the healing much better. “She worked on my sore left shoulder (one treatment) and the pain was less noticeable the next day and continues that way. W. had three treatments on his paralyzed cheek and during the first two treatments there was no reaction at all. On the third treatment he said there was a normal feeling in the cheek for a period of about 10 seconds. That was Sunday. Today, Wednesday, there is some kind of action taking place as there seems to be pain in the scar, which is directly over the injured nerve. I will report later on further developments.”

HRA Don K. reports, “During the first 20 minute private treatment by Rev. Curl, January 16th, there was a feeling of warmth in my left ankle in which the arthritic condition was centralized. The usual pain was greater the rest of the day, increasing at night and interfering with my sleep. On the 17th the pain was still sharp. About 10 A. M., approximately 24 hours after the treatment, while writing a letter, there came a sudden feeling of tingling through my fingers like an electric shock so sharp it caused me to jump up. I felt a sense of lightness and walked across the room. The pain was less than half of what it had been a few minutes previous. I could bend the left ankle farther each way without wincing from pain. By evening the pain was nearly 75% gone. Through the 18th the condition was much the same, but by evening there was a slight decrease of the remaining pain.

On the 19th I had another treatment, and by this time my friends who had heard of the treatments agreed that they had noticed a change in my walking and that I looked healthier and happier. On Sunday, January 20th I had very little pain. I attended Rev. Curl’s services at 8 P.M. and got a short treatment. Walked home in the wet without feeling a pain. Monday the 2lst, no noticeable pain upon arising and setting foot on floor. First time in several years. Up to 10 A.M. – at which time I write this -there is so little pain that it hardly is to be counted even if I bend the ankle sharply in all directions. Quote this as a testimonial if you wish, for other HRAs. I am so thankful to have been directed to Rev. Curl.”

HRA J.D., who was treated several times while Rev. Curl was in Los Angeles about a month back, reported by phone as of January 25th, that the arthritic condition beginning in the spine and causing much worry has completely gone. The painful condition in the hands has almost completely gone and she has high hopes of a complete and lasting cure in every respect.

HRA E.D. also treated about a month ago, was entirely relieved of a gall bladder condition and enabled to stop medication.

(Note: The two HRAs last on the list have also had TMHG and other help from HRAs engaged in healing, but both incline to give the lion’s share of credit to Jessie Curl and Hoo`la).

THE TELEPATHIC MUTUAL HEALING GROUP

This group work continues steadily at 3 and 7 P.M. California time. Many report no results. Many others report partial or complete healing of body or circumstances. Here is a letter from HRA H.D. of New York state, who began work with TMHG in August of 1950. It is one of the kind that makes my work of acting as the head and center of the TMHG so very worthwhile.

I quote. “I am tingling all along the Aka Circuit. You must receive it at your end of the line this time. And Cigbo, that dear little guy, words fail to describe him. He was adorable (in his Christmas message), although I don’t suppose he’d appreciate being called adorable, but he is. This last year has been remarkable in its changes, so subtle, so unseen, yet so real. The gloom has passed, there is harmony and understanding; my eyes are so improved. My son has finished his thesis and I am able, with the help of the Great Healing Spirit, to do the typing for him.

“He has been offered a fellowship in the graduate University of Wisconsin. My daughter is succeeding well in school and is the happiest, gayest mortal now. My husband is changed. There is no greater thing than the power of Love. A million thanks for your attention and your efforts.”

THE HRA BULLETINS HAVE BEEN HELPFUL

HRA George Wallace, writes, “It has occurred to me, Max, that you might like to know the effect – for good – you have been on one person at least, this past year. I am that person. I might say it this way. I have trained in the orthodox manner and have prided myself, smugly, on this. Your acceptance of the “ZNO” has completely changed my opinions on many things.

“It has given me an objective to live for and a calm assurance that I am not entirely alone in my stand against evil forces and the ignorance of others. Better still, I am prompted to investigate, with resultant acceptance, the other great religions and philosophical systems. This is poorly stated, but it all adds up to a grateful attitude packed with excitement as I face the future.”

(Comment: Such warm praise as this is most encouraging to me and allows me to feel that what I am able to do to share the little I know of Huna and related subjects, is well worth the candle which I burn at both ends here at the Study. Hardly a mail comes in but I have a letter or two that warms the cockles of my heart, for student after student, often in very far places, write in the first flush of their discovery of Huna through SSBM to tell me how wonderful it is to find at last a system that helps to make head and tail out of the vast mixture of truths and dogmas in other systems – in other religions and psychologies. More than that, I often am given in turn the most priceless findings in their particular lines of psycho-religious testing and experimentation.)

A RARE GIFT HAS ARRIVED FROM HRA MRS. KINGSLEY TARPEY OF LONDON

In an earlier Bulletin I mentioned the fact that Mrs. Tarpey had for years healed by contact and had used the Bovis Biometer in diagnosis and in the measurement of radiations from objects as well as people. She also painted pictures in oils, blessing the healing power into the materials used. These pictures proved to have very definite and continuing powers of healing for those who sat and looked at them.

Mrs. Tarpey, unable to paint enough pictures to go around to those who, like myself, begged for one, set about experimenting to find what other thing would hold the healing radiations and be easier to provide. A certain kind of woolen blanket cloth was found admirable for the purpose, and she generously offered to make ready a piece of it and send it for our HRA testing and use. It came in the mail a week ago with this note:

“I am enclosing a square of the woolen blanket I am using in radiesthetic treatments. I irradiate the fabric by contact, and measure by means of the Bovis Biometer until the material seems to have ’soaked up’ as much of my quality as it can take. This piece goes up to 500 degrees Bovis. My own measurement this morning on what Bovis called the ‘psychie’, and Dr. Brunler calls the ‘Brain Radiation’ is just over 600 degrees. I test sensitivity by letting a patient hold an irradiated piece in the left hand while putting the right hand thumb point on the stud of the Biometer. I am sure you will have many ways of finding out what this way of sending the influence can do. I will try to think up other experiments to send you. I am deeply interested in all you tell in your Bulletins about your work.”

I am personally much indebted to Mrs. Tarpey, and am sure that the entire HRA membership will join me in my delighted thanks. I ran preliminary tests with the Bovis Biometer and found that when someone held the 8×10 square of gray material, their Biometer reading rose sharply. I am now waiting until the next visit with HRA Cameron to get him to run a check on my several tests with the Aurameter. The “ikonized” square of cloth seems to send out rays according to how it is folded. In a roll, it sends out a ray that pushes the tip of the Aurameter away strongly even at a distance of three feet. At the sides there seems to be a pulling force, and over the square when laid flat, there is a large and extensive aura structure. I am using it, together with the ivory ikon from HRA George Sandwith, and a specially treated sponge given by Rev. Jessie Curl (Hoo`la’s invention), in the TMHG to try to send out these additional radiations of healing to all those who have written a letter to go into the TMHG collection and have thus established an aka thread of contact for this use. The cloth itself seems to have a prickly feeling or tingle hardly to be expected even from a fabric of roughish, felted wool.

HRAs John and Nada Anderson, at whose place we held HRA group meetings for over a year, dropped in to join me at the afternoon TMHG period just after the cloth arrived. Mrs. Anderson is a gifted psychic and was able to sense a fine golden light around the ivory figurine, also a spirit of very high grade connected with it. The cloth and sponge gave no such impressions, but when the prayer action was under way and my hands and the objects were in contact with the letters in the box, she saw a very white light gather over them, and then many hands appearing above my own as if taking part in the healing work that was being attempted. She feels that we have a very fine and very strong force center here.

ABOUT ASTROLOGY

I have been corrected by several HRAs who are astrologers of long experience and who speak with authority. They all assure me that if the horoscope is correctly set up, and then correctly read, it is highly reliable. Manley P. Hall said once in a lecture on the subject, that he considered the score of hits about 50-50 with the good readings of horoscopes. I fear my own failures in reading my horoscope come from very poor reading. It is probable that I read expecting to find definite events in my progressions instead of general trends. How much there is that we need to know more completely and in finest detail.

MAY I TAKE THIS OPPORTUNITY to express my deepest and most sincere appreciation of those of you who have been with HRA and me for the greater part of the four years since we began our work together. I wish there were some special form of recognition I could offer to show what your unwavering understanding and support has meant to me month by month and year by year. There are only a few of you, and there have been perhaps a thousand who have come and quickly moved on to other things.

On the list of those who have been aboard the good ship HRA for three years, there are many more, and these of you are almost as greatly appreciated. Of course, the length of time is not the real measure of the quality of the membership, and some of the most recent arrivals promise to be unfaltering pioneers to stand long beside us. So, shall I say that all of you who have gold stars due in your records as HRAs are, at this birthday time, extended my warmest greetings and renewed thanks. I have a strange inner feeling that we have just been passing some unseen landmark in our work together, and that something new and highly illuminating is on the way to us. Perhaps we will soon find ourselves beginning a new and broader phase of the research and testing. Last week I asked for a dream to symbolize what was ahead. I got one of clearest water – spreading far and wide.
M.F.L.

January 15, 1952

For Huna Research Associates
Covering the experimental approach to the use of Huna
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

INSTRUCTIONS FOR THE USE OF THE AURAMETER

The accompanying is a fine precision instrument for scientific experiments, and is guaranteed perfect and an exact duplicate of instruments I use for outlining the human aura and other peculiar emanations given off by the body, especially over diseased or inflamed areas, where a cone or rod of force is projected from the diseased spot to the distance of several inches.

To use this instrument, the handle MUST BE HELD LEVEL AT ALL TIMES WITH THE TWO SCREWS AT THE TOP. THIS IS IMPORTANT. Do not droop the point downward, but keep the handle level. Rotate slightly and slowly to bring the point straight with the handle. Now, with the instrument pointed to your left, approach the bulge of force in front of another person’s chest, and with your muscles set to prevent balancing. You must be careful not to offset the action of the instrument by rotating the handle to the drooping point. With practice, the point should be repelled toward you as you attempt to push the point to within 8 inches to 1 foot of his or her chest (adults) or at a distance of 2 to 8 inches from any other part of the body from the knees up.

The instrument is guaranteed to give satisfaction when used patiently and without prejudice. Many experimenters have used this and other instruments like it during recent meetings, and in every case they have been able to perform amazing feats. Remember, you must WANT it to work, otherwise you withhold the energy from your hand which must be transmitted to the instrument in order to give it a charge or polarity which causes it to respond to another negative or positive charge.

While this instrument is vastly better than the willow switch or fork for use in locating water, it is not designed for professional locating, and nothing can take the place of years of experience in the field. However, it will give years of amazing and interesting experiences, and it is suitable for endless experiments, and should enable you to make amazing discoveries in several fields.

I have found a normal rod of force extending from the left temple 6 or 8 feet, one from the left eye which extends from 22 inches to any length by concentration on an object, at which time the beam touches the object, even going through stone walls without impairment. I have found another from the chest, during stress of emotion, up to 20 feet long. From the back of the head, I find a triangular fin 20 inches long, a 14 inch triangle of force in front of the female sexual organs (adult) and a cowl shape over the male sexual organs (adult), also a beam which can be projected at will from the palm of either hand to a great distance. This, like the chest beam, requires 20 seconds to become effective, seeming to ionize or electrify the air in the beam and persists for 20 seconds after the energizing is terminated. All these beams and radiations seem to penetrate any substance except water, which diverts or reflects them, or another body which absorbs them.

From the shoulders and down to the hips, are triangular fins which I call “wings,” level on top and from 3 to 20 feet long, depending upon the character development of the bearer, and terminating in sharp or rounded tips from ½ to 2 inches thick. At about 6 inches above the head is poised a ring or “doughnut” shape. About 20 inches in diameter and 32 inches thick, with a 3 inch hole in the center through which rises a rod of force which, in children, often ends in a ball, a foot or more in diameter. In testing those between the ages of 20 and 30 years, the ball gives place to a figure the same size as the body.

Its outline can be located by noting the points at which the Aurameter tip swings away when it is moved toward the space occupied by the figure. So accurate is the instrument that details of shape can be discovered, as, for instance, the strange fact that the figures seem always to have the hair cut in a Dutch bob level with the top of the shoulders. From this first figure rises another rod or cord which may end in a ball, or may touch still another figure some 20 feet above the individual. This second figure resembles the first and is found on older people. Above its head is another ball, and in one case, a curtain-like formation fell from it on the north side to the shoulder of the figure on the rear. These figures rise straight up from the head even if the individual being tested is stretched out prone.

When exerting a strong emotion or in the use of prayer and faith in magnetic healing, or when the palms of the hands are turned upward, the “doughnut” aura settles down to rest on the head and enlarges to 20 feet in diameter, as though it were the elector or antenna which absorbs this force from the atmosphere. When the palms are turned upward, as in supplication, there is a great inverted pyramid of force formed over each of them.

Another interesting experiment is that of tracing the strange patterns which exist over signatures written in ink. These patterns are never the same for two different people. They form a “fan” hardly thicker than the signature itself, and may extend in a “wing” from one end of the signature for up to 10 feet, while the fan may rise above the signature to form an arch cut by notches or raised in humps or points. The fan does not extend below the paper on which the signature has been written. Photographs of people also offer auras which make an interesting study.

All objects have an aura, even if only a thin layer surrounding them. Objects such as a much used Bible or rosary will be found to have an aura and often rods or cones of force running from them quite different from the auras of ordinary books and beads. The auras and forces become larger and stronger with use, handling and concentration or prayer.

There can be built up in a few minutes a strong mental or thought-image of a thing or object. One may have a friend build some simple form, as a bowl, cube or globe, placing it mentally on a table or shelf so that it can be located by feeling back and forth with the Aurameter and when found, can be identified by its outline. Such thought-images may be larger or smaller than the maker of them intends, for some unknown reason. These thought images fade away in from 20 to 30 minutes as a rule.

Objects may be touched or gazed at and charged by concentration, then located with the Aurameter by another person even if mixed with uncharged objects – the size of the aura or force projections making the difference. Radioactive ores can be detected with the Aurameter. Patience, practice, study and research are needed. Perhaps you will be the discoverer of wonderful, unknown natural laws and forces.
(Signed) V.L. Cameron, inventor of the Aurameter

Hold the AURAMETER in the right hand unless left-handed, in which case use the left. Grip the AURAMETER far up on the handle as shown in the rough sketch, so that the ball of the thumb and the side of the first joint of the bent index finger almost touch the sides of the wire where it is about to bend to form the bearing upon which the head swings from side to side.

Allow enough space so that the head can swing about an inch either way, but do not allow it to flop around completely. With this grip you will soon learn to feel it when the head begins to swing and to steady it in the gap between finger and thumb to put it back in balance.

In time you will become so expert that you can sense the slightest beginning of a movement in either direction, recover balance instantly, and keep moving the Aurameter swiftly as you trace out the aura outline or the extent of a rod or cone of force by keeping contact with its limits as the head plays back and forth in an arc of not more than a fraction of an inch.

In following the outline of the fan-shaped aura of a signature, you will soon find that you seem to feel with the Aurameter head something like a strong flow of force around the outside of the pattern – seeming to pull the head along with the flow. This also is sensed in tracing the outlines of the figures over the head or of images built by thought-forms in a short period of concentration.

Do not tire yourself by using the Aurameter long at a time. The psychic energy is easily used up but quick to replenish itself. At first, work three minutes and rest five. Your powers will increase, however, as you practice.
V.L.C.

NEWEST DISCOVERIES

Newest discoveries relating to the nature of the complex and to the vital forces, are described in letters from our English HRAs, especially Dr. Westlake, and by HRAs in America who are making marked progress in the work of progressing the original Dianetics system of L. Ron Hubbard so that it comes into line with the basic elements of Huna and includes either the Aumakua (as na kahuna described it) or a substitute of a similar nature.

Dr. Westlake, who is one of the leaders in his part of the field, has left no stone unturned in the search for better understanding in radiesthetics and the use of all psychic helps in finding out what is wrong with a patient and determining the treatment. He has sent me two papers giving the substance of his lectures before his colleagues. Both papers were an education in condensed form, covering as they do all the things of importance or possible importance that are related to healing from the point of view of the most modern approaches to the healing arts. He called my attention in his letter to the progress of the original work done in Amsterdam by Dr.Samuels in relation to cancer and to growth of the bodily tissues in general, as regulated by the inner and outer parts of the pituitary gland and their stimulation of other glands. Dr. Samuels found that short wave therapy could cause changes in the activities of the two parts of the pituitary (as I understand it), and that marked effects followed in physical and mental conditions. Psychologists, interested particularly in the mental changes, in England just recently have found that the short wave therapy is a remarkable tool with which to resolve fixations. This is indeed good news. It offers a partly mechanical method of which we have great need, the purely psychological methods being too slow and uncertain.

For some time there have been straws in the wind pointing in this general direction. L.E.Eeman, also in England, found that by a method of changing the natural flow of vital forces (his “relaxation circuit” described in his book, Cooperative Healing) the patient very often would begin to talk after a few minutes and tell the nature of his fixations, bringing hidden memories to light and rationalizing them so that the bodily ills they caused soon went away.

This brings us to the very recent findings of HRA A.L. Kitselman, now in Los Angeles, who has produced his own methodology and theories after having considerable experience with Dianetics and after spending two years in Honolulu. He will have a small but important book ready for us in about a month to tell what he has found. Of greatest interest to me is the fact that he has embodied Huna in everything but the terms (these making little difference, of course). His key point is the appeal to what he calls “E” and describes as the thing men have recognized in all religions as the Higher Power, have called by the name Aumakua and a hundred other names. His method is, basically, one in which the more experienced of two individuals acts as the “observer” of the team and the other as the “transient” of one going through the process of being restored to a normal relation to his E” or Aumakua. This is the ancient relation of priest and worshiper placed in a new and very simple setting. The more experienced observer encourages the transient to believe in the verity of the “E” and the fact that it can hear requests and respond to them. Together they pray for contact with the Aumakua of the transient and for instruction in getting at whatever is preventing the normal interchange between it and na Aunihipili.

The prayer properly made when preliminary instructions are over, the team relaxes rather completely and waits for the Aumakua “E” to take charge and do what is necessary. This is religion, pure and simple. It is the religious side of Huna and the religious magic found in all great religions – a prayer and its answer.

By experimenting, it was found that in the period of relaxation, just as was found by Eeman, there was to be noted a mental reaction of sorts in which the fixations began to surface and work off the tensions which they caused. Mr. Kitselman and his friends found that there were two kinds of reaction. In one, the body reacted with various sensations, tingles, tremblings, involuntary and often repeated movements. In the other, mental activities began. Memories came into the focus of consciousness. And, in about 60% of the tests, there appeared to be a sufficiently close contact with the “E” self to enable it to get through instructions or suggestions to guide the work. (Whether these instructions came through the Aunihipili of Huna or in some more direct way, by hunches, symbols or pictures, I have not yet learned.)

No request is made for healing at any point in the effort to restore normal relations between what we would call the Aunihipili, the Auhane and the Aumakua. However, it was found that once the normal relation was restored, even in part, there began to be improvements in health and in mental powers and conditions. This is following the injunction “Seek ye first the Kingdom of Heaven,” and it seems to be a workable approach. It has the advantage of a prayer for healing, in that the mental picture is not made and presented of the diseased condition in asking that it be removed. That may turn out to be of primary importance. The thing already seen to be of great importance is the presence and aid of the “observer.” Just what his part is in terms of forces, thought-forms, contact with the Aumakua, etc., is still to be determined.

Other HRAs doing similar work have not as yet reported in enough detail to me to make it possible to describe the methods they have evolved or found best, but more information is on the way, and I feel that we are on the verge of getting the needed light on how to unblock the “path” and do away with the fixations. The mechanical methods such as short waves directed at the gland layers, or such as the Meduna “whiff of gas” method under test for us by HRA Dr. Fred Reinhold (who first pioneered the addition of the Aumakua to Dianetics for us and reported his tests as successful – with the fine aid of Mrs. Reinhold). If it turns out that the short wave therapy will normalize the glands of the body and make the start of the fixation removals, the job may then be perfected by the psychological methods taken as the next step – a step important to keep the old fixations and conditions from bouncing right back like they often do in the less inclusive methods.

HYPNOTISTS AND THE SHOCK OF MANA METHOD OF HUNA

Hypnotists and the Shock of Mana Method of Huna have not as yet been brought together. I tried two years ago to interest a group of hypnotists in learning to use the shock method of na kahuna to beat down resistance on the part of the complexed Aunihipili of the patient to get at the fixations and correct them with overwhelmingly powerful contrary suggestion.

To my surprise, I found that I was unable to interest the group in undertaking the necessary training to learn to accumulate a very large surcharge of basic mana. In the first place, they seemed not to be able to believe that such a surcharge was possible, and in the second place, they much preferred to use suggestion after the manner in which they had been taught. I puzzled over this for a long time, but later, upon finding that most good hypnotists had a straight to-and-from pattern when tested over the plate of the Bovis Biometer, I began to realize that they were probably the most set-in-their-way people in the world. This Biometric pattern indicates, according to Dr. Brunler, the climax of positive and unwavering “will.” The average person has a “V” swing, the pendulum pattern tracing first one leg of the “V” and then the other. They have minds and wills which are limber and move easily to either side of a question. Also, most people have a clockwise circling pattern, this denoting generally constructive purpose in life and actions. I have still to find the practicing hypnotist of great power who shows any part of the pattern other than the one of the trained and perfected “will.” His job is to tell others what to do and think and be with all the power of the suggestion enforced on the Aunihipili of the patient as an implanted and grafted set of strong thought-form clusters. He will tolerate no refusal of the patient to accept the implant.

It is my tentative conclusion that the training in gathering the large surcharge of mana should come first. That is Mesmerism – the use of the mana surcharge without the suggestion. Once that is learned so that mana can be handled expertly and poured into water or wood or another’s body, the use of suggestion with a mild drive of the middle mana or “will” would be very simple and perhaps much more effective, especially in overcoming habits and fixations.

There was a Mesmerist in Hollywood some months ago who preached against the use of suggestion in any form, and who demonstrated the Mesmeric use of the mana surcharge by accumulating such surcharges (not under Huna terms or lines of thought, of course) and discharging the force with such power that he could cause two or three men sitting in a row of several, to fall unconscious to the floor. It was a great demonstration and it proved his point if it accomplished little more. In accumulating the great surcharge, he worked up a great flow of emotion, grew red in the face and panted as if filled with vast hate. After the discharge, he was left pale and weak. (All of which fits our ideas of Huna perfectly.) It still is my hope that this shock method may eventually be developed to use on obsessing entities and perhaps in emergencies to dislodge a blocking complex.

Under the old and new methods, what we will do about the prenatal traumas and resultant fixations, it is still very hard to guess. Of one thing we can be quite certain, however, and that is that the methods we finally perfect will be all inclusive and effective in handling all mental tangles unless they result from physical defects.

DR. WESTLAKE’S HEALING METHODS

Dr. Westlake’s healing methods include a use of his own natural healing power coupled with prayer, his mentor in this part of the work having been HRA Mrs. Kingsley Tarpey, noted diagnostician through the use of the Bovis Biometer, and a famous natural healer. (She is still at work at ninety, and has mailed a piece of ikon-treated cloth of wool to test and use in the Study – having had great success with such things in England.) He said in his lecture:

“Then (after his diagnosis) I give healing treatment, usually using Mrs. Tarpey’s technique. Sitting in front of the patient, who is lying back comfortably in a chair, (undoubtedly relaxed in a way similar to that used in therapy? M.F.L.) I take hold of his or her hands, right to left, and left to right. Very often at this point I feel moved to offer up a silent prayer that I may be instrumental in healing my patient by becoming the channel of healing power. I try to imagine the power coming from outside myself and flowing through me. (Accumulating the surcharge and using it? M.F.L.) I have a recurrent image – it is as though I, more than lifesize, am standing in a wood in a clearing, my legs apart and feet firmly planted on the ground. The power seems to be entering at the top of my head and flowing down through me and out of my hands.

“After a short while a throbbing starts in my hands and the patient will feel a tingling start in the hands and gradually spread up the arms until it is felt in various parts of the body, usually those parts which are below par or diseased. Sometimes the tingling is felt all over the body, and if continued after this, the patient may say that he has the feeling of being intoxicated. (Compare these physical reactions with those found by HRA Kitselman and spoken of as tension relaxations, M.F.L.) I myself, when treated by Mrs. Tarpey, feel very little. The throbbing, however, is almost always felt, and it usually rises to a climax and then dies away and when it does this, I take it that the treatment for that time is complete.

This general treatment can be followed by a local treatment, i.e., to some particular area or internal organ which is diseased or out of order – head, lungs, heart, etc. In this case, the hands are placed on the front and back of the body. Usually heat is felt, what Mrs. Tarpey calls ‘human diathermy,’ though I am fairly certain that the feeling of heat is subjective and there is no actual rise in temperature. The idea is to concentrate power in that part of the body most needing it. I sometimes find that I get better results if I do not make actual physical contact but hold my hands about 4 to 6 inches away from the body.

“The length of each treatment depends on the receptivity and sensitiveness of the patient, also the degree of depletion, but generally speaking, a general treatment will be from 10 to 15 minutes, and a local for about 5 minutes.”

BACH REMEDIES

I was very much interested in other parts of Dr. Westlake’s lecture. He describes several cases which were treated, and tells of using “Bach Remedies” – something of which I had never heard and of which he found medical men often in ignorance. By coincidence, the magazine, HARBENGER OF LIGHT, arrived from HRA, Editor Huston, (issue of November, 1951) containing an excellent article by F.M. Wheeler, and reprinted from PREDICTION. The article told of Edward Bach, a doctor of medicine who gave up his London practice to search for the simple remedies which he believed Nature had provided in plants to cure all diseases. He died in 1936, but in six years of intensive search throughout England, and of testing and study, he perfected a series of thirty-eight flower remedies which opened a new way to the treatment of disease and brought new hope to many who had been pronounced “incurable.” He wrote, “To all who are ill, know this: that disease could never have gained the power it has today if man had not deserted the natural protection against illness, namely, the healing herbs of the field.”

BACH FOUND: (I quote from the article.)

“That disease was the result of conflict between the soul and mind, and that this conflict, whether produced by external circumstances or by some inward unhappiness, so reduced the essential vitality of the individual that disease was able to attack the body.

“That the remedies for all ills were to be found among the non-toxic herbs growing in unsullied surroundings away from the corrupting smoke of cities.

“That whatever disease might manifest itself, the fundamental cause was in the personality of the patient, and that once the conflict within the soul (fixation in the Aunihipili? M.F.L.) was ended, health would return.

“He has classified his remedies as for Fear, Uncertainty, Insufficient interest in Present Circumstances, Loneliness, Over-sensitiveness to Influences and Ideas, Despair, Despondency, and Over-care for the Welfare of Others.

“For each of these states he produced a set of remedies, to be used singly or in groups as indicated by the state of mind of the patient.

“It was said that these states were not necessarily bad in themselves, but they produced a lack of balance in the personality, and there was a need to help the patient recognize this, and so help him or her to regain balance, poise, and tranquility, and having regained these, to possess health.

“Human beings are fallible and imperfect, but those who attain and retain peace and tranquility in their souls and minds are happy and well; those who are dominated by only certain facets of their personality are inevitably involved in some form of emotional conflict.

“This is where psychologists often go off the rails. They seek to eradicate something from the personality rather than aiming at that inner harmony which will do the job for them. (An inner harmony that might be re-established by the Aumakua if something like prayer or “E” therapy were used? M.F.L.)

“Bach presented his remedies in a form so simple that they could be used by laymen, without any fear of harmful results. He potentized only non-toxic herbs that could have no dangerous effects, and he gave all his discoveries free to chemists, only asking that they should be made available to the public as cheaply as possible.

“Bach said that these remedies could be used in conjunction with any orthodox treatment, homeopathy or allopathic, or added to any prescription to hasten and assist the treatment in all types of cases.”

It seems evident that Dr. Bach was working in the same direction as the discoverer of the short wave therapy applied to the particular monitor gland and deciding control layers, Dr. Samuels of Amsterdam. Mind-soul conditions or states were to be remedied by preliminary treatment of the physical body, and after that the psychological return to normalcy would react to normalize the body.

DR. WESTLAKE said: (Again I quote from his lecture,) “… I did not get to this (set of conclusions) latter at once. First I tried the use of Biochemical Salts and got good results, but this was still symptomatic medicine. Next I tried the Bach Remedies and only later came to Radiesthesia as practiced by the pioneers of medical dowsing, both medical and lay.

“My experience when I began to explore this aspect of the radiesthetic field have already been described in my first lecture. But a further word about the Bach Remedies. On first using them I chose them as suggested by Dr. Bach by assessment of the emotional state or states of the patient, and had surprisingly good results, especially in acute conditions. But I found that, generally speaking, in the more complicated and chronic cases, it was very difficult to assess the emotional states of the patient.

“I found I could get over this difficulty by using myself as an indicator. This is the technique. I take the patient’s left hand in my right, and then after a short interval, (Like HRA Cameron’s time lag noted in waiting for the Aurimeter to react? M.F.L.) working blindly, I take up each Remedy in turn with my left hand, running through the whole 38. On some I get a reaction, i.e., a sort of tingling sensation which starts at the back of the scalp and, if strong, will go all over me. If and when I get this reaction, I put this bottle aside. At the end I look to see what they are and take it that these are what the patient needs. The number obtained may vary from 1 to 6, seldom more. I am not sure how accurate this method is, but it seems to work.

“One of the most spectacular cases where this method worked was a child aged about six who was brought to me because she was what was described as ‘a queer little thing.’ She seemed retarded both mentally and physically, though she was certainly not mentally deficient, far from it. I ‘bached’ her, as I call it, and got a terrific reaction on Clematis. This was given her and from that point she began to become normal in all ways and never looked back. It was the turning point of the child’s life. I saw her the one time at my office, but kept in touch with the family. The one visit had been sufficient.

“My skepticism of my own (healing) powers was finally overcome by finding that I could send up, appreciably, the physical measurements of a patient as measured on the Bovis Biometer. Moreover, with repeated treatments, their physical measurement gradually rose from a low figure to normal, and they were much improved.

“Round about this time I came across Eeman’s work and became convinced of the efficacy of his circuit and the effects and results it produced. I decided to try using it in combination with the use of my own healing power. This was made easier by my friend, Eric Powell, who had produced an instrument which he called the Autonormalizer, which was a direct application of the Eeman circuit… I had, thus, now three therapeutic agencies – the Bach Remedies, my own healing power and the Eeman circuit in the Antonormalizer. I decided to combine them and see what happened.” (He tells of the success of the combined methods, then later says,) “I seldom use my combined therapy unless I obtain a fairly high psychic Bovis measurement. If I do, then I know that the patient is a sensitive, and that radiesthetic or similar methods will be most effective.”

ULTRAMODERN HEALING

Ultramodern Healing is becoming, as Dr. Westlake shows, an effort to treat the whole man, not just one or more of his parts and symptoms. Efforts are made to get at the cause instead of concentrating only on the resultant ills. This is perhaps one of the most promising trends in the healing field, and Dr. Westlake explains very clearly.

“Dr. Rebecca Beard, in her book on Spiritual Healing, entitled Everyman’s Search, makes a point of this. She says, ‘As time went on I found myself more and more reluctant not only to make a definite prognosis of a patient’s condition, but to make a diagnosis, because I realized that by saying to a person, ‘You have a serious disorder, and a definite diseased organ,’ I was implanting into their subconscious mind a positive picture that was going to be very difficult for them to forget or ignore.

“No attempt is made to pinpoint the trouble except in general terms. One deals with a sick person, a person who is out of balance, out of harmony, physically, mentally, psychically, spiritually – the object of therapy is to restore that person to a harmonious function as a whole. One uses for this purpose the Life Force itself – the Vis Medicatrix Naturae under its many names – and relies on being able to generate enough intensity and/or quality to produce automatic readjustment of any functional or organic disharmony. …. Moreover, the therapy is entirely beneficial. This latter point is most important for, as McDonagh has pointed out, in modern medicine ‘there is no remedy which is not an invader’ and therefore detrimental to the body, ‘although the aims of the treatment of disease are to prevent the change in the protein from being rendered aberrant, yet its very nature makes treatment a possible aggravation of the damage suffered by the protein.’”

In a footnote he tells us, “Cases of aluminum poisoning, so common today, can only be detected radiesthetically and knowledge thus obtained must be used to stop the poisoning, as it is obvious that ‘healing’ will have little or no effect if the poisoning is present and continued. This also applies to toxic conditions in general, particularly those of the bowel.”

Dr. Westlake, in his lecture, told his listeners about Huna and outlined its basics, simply and effectively. Like so many others, he finds in Huna a rounded and complete system of psychology to include all the parts of the man. Little by little Huna is coming to be known the world around and by the right people. Gradually it will throw light in many dark places in the psychological sciences, and will clear up much muddy thinking and confusion in religion. Our hearty thanks are due all workers in the field who join us in our efforts to spread the knowledge of Huna and to learn to put that knowledge to work.

NOTE: Dr. Westlake does not ignore the fixation. He says, “Sometimes I get the patient to relax, preferably in circuit, and then discuss the position, using a very modified psychoanalytic technique, to try to break up any psychological barriers or obstructions which tend to nullify the healing treatment. This is much the same as what Eeman calls Myognosis and Emergence. In this way it is possible to resolve complexes, but more especially to get the patient to understand what is going on, and above all, to bring enlightenment – this latter seems to be not so much an intellectual process as one belonging more to the intuition – one might call it a process of illumination.” (Related to Kitselman’s “E” or Aumakua therapy appeal? MFL)

THE STRANGE NATURE OF THE MANAS

The strange nature of the manas needs to be taken into consideration in all studies of healing methods out front on the pioneer fringe of things. We cannot stress too often the thing known to na kahuna – that mana is a living force and that it can and will obey the commands given it. These commands are first given to the Aunihipili by the Auhane. The Aunihipili, who controls the low mana, will collect a surcharge of the force, will concentrate it in any part of the body desired, or, for instance, after concentrating a surcharge in the right hand, will cause it to flow from the hand into a part of one’s own or another’s body needing healing.

The next strange thing about mana is that it can go with an extruded or extended “finger” of the aka substance. It can flow back and forth on the extended aka thread and can carry thought-form clusters which make up ideas – these ideas being reproduced in the consciousness of another Aunihipili as in telepathy or the use of hypnotic suggestion. It is also possible for most of the mana and much of the aka substance of the body to be projected together out of the body and to a distance. This projected mana-aka unit may be actuated by the Aunihipili consciousness, and the Aunihipili actuated by the Auhane. Here we have astral projection practices in various forms, also projections of doubles and the apparitions of the living.

Nor does the strangeness of mana stop there. Like electric currents used in electroplating, it can carry finely divided substances with its flow and deposit them elsewhere. It can act as does electricity in electrolysis, breaking down chemical compounds into their several elements.

IN THE EEMAN CIRCUIT a very strange thing is observed to occur. A copper wire, or a cord of silk or wool, may be used to connect the back of the head or the region of the sacrum with one of the hands. It will be noted that the individual may be clothed, but for some reason the flow of mana or vital force does not go across the skin, through the tissues, along the bedding or through the substance of the cloth. It obediently flows as expected along the wires or cords.

I doubt very much that we can exclude the element of expectation by the operator or the patient. Something seems to act as a command to the Aunihipili of the patient (or patients if in “series”) and to cause the flow to be directed. Here we need more experimental work and testing. If the command element were not a part of the activity, we could expect the mana to flow off along any form of wire-string conductor which we touched, perhaps from the woolen glove of a person, through his woolen coat to his woolen muffler, and cap, right into the back of his head, or down to his sacral region. However, hours in cold weather dress of this kind seems to make no difference, while the Eeman circuit makes a decided difference in feelings and sensations in a half hour or less.

MEDICATION is accomplished by cutting in a container of the desired medicine in the Eeman circuit. Tests showed swift reaction to various drugs placed in such a circuit. Dr. Westlake administers the Bach Remedies in this way at his office, giving “drops” of them to be taken home and used as doses later. In seancess, the interchange of mana from smokers to the medium has been noted to cause nicotine poisoning on the part of the medium. And, the High Mana is even more strange in the things it seems to do. We live and LEARN. MFL.

January 1, 1952

For Huna Research Associates
Covering the experimental approach to the use of Huna
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

MUCH TO MY AMAZEMENT…

I am able to announce (as the New Year approaches to within less than five days – keeping my fingers crossed, of course) that we are still HERE. The earth has not swapped poles (as predicted for 1937); no new ice age has frozen us in our tracks; the Korean War has neither ended in starting a world conflagration nor in our boys being driven into the sea. I am particularly gratified to be able to announce that the warning preliminary quake in the West Coast country – which was to have presaged a second great quake – was two years behind time (as of the Christmas Day just past), and the entire Pacific Coast has not yet been shaken off into the Pacific deeps, followed by tidal waves to reach back as far as Salt Lake City. I also am able to point out the fact that the end of the world has not come, despite its prediction every year since about A.D. 33. Like the sturdy Greek of mythological fame, who was shipwrecked and who rose on a rock to pound his chest and cry, “I am safe despite all the gods!” I venture to mount my rock and lift my voice. True, Neptune may rise and prod my rock with his trident, but …. well, again, he may not.

ON THE CONTRARY, I will venture to announce that our HRA prayers for world peace show very bright prospects of being well on the way to receiving answers. Guidance on the part of the Great Po`e Aumakua appears in the caution and circumspection with which our former political and military hot-heads are meeting explosive situations. Instead of rushing to use the new atomic weapons whether or not we destroyed ourselves as well as the enemy, we have shown the first general signs of budding sanity in all the centuries since war was invented.

THE PYRAMID PROPHESIES

The Pyramid Prophesies begin now to stand out clearly for what they actually are: pure invention. It takes courage to say this to a group of seasoned occultists such as is represented by HRA, but after considerable careful consideration, I believe I can defend my statement. Yes, I know all about the claims that the first low passage from the Grand Gallery had the right length in “pyramid inches” to indicate the exact time from the beginning of World War I to its end. But the fact that this was pointed out after the event, and not before it, makes all the difference. In any form of prophesy, no matter on what it is based, the correctness of predictions simply cannot be proven by pointing to the past unless earlier predictions were correct for it as well. I eagerly admit that many psychic and dream predictions have been correct, and so demand at least respectful attention if a part of the predictions still remains in the future. But, when men excitedly begin to match bits from the Old Testament and from Revelation as well as the whole of the New Testament, I demand the right to rise up on my hind legs and question their dogmatic assertions in a large way. For instance, when they insist that the Great Pyramid says that Adam was created in 4044 B.C., and that man and the Pyramid Measure of civilization must begin then, I turn to throw in with the geologists, biologists and anthropologists.

IF THE ANCIENT NA KAHUNA had a part in building THE GREAT PYRAMID, claimed by the last of na kahuna whom R.W. Stewart found in North Africa, it also would seem logical that they would preserve in some form of symbol, an explanation of what they believed concerning the nature of man as held in their “SECRET” (Huna). So, having cried “Fie!” on the “Pyramid Prophecies,” let me follow the example of His Holiness at Rome, and promulgate a dogma of my own relative to Huna and the Great Pyramid. (All HRAs are always allowed to cry their “fie” at anything I have to say in the Bulletins, please remember.)

THE LARGE CHAMBER AT THE TOP (A) stands (I state dogmatically to make presentation easier) for the Aumakua. It holds the Huna position of “UP” above the next lower chamber marked (B) which is the Auhane or conscious mind. The cave far below in the base of the pyramid (C) is the Aunihipili, subconscious, “id.”

ALL PASSAGES represent the aka cords or other means by which there is interchange of mana and thought-forms and possibly travel of the aka bodies between Aumakua, Auhane and Aunihipili.

THE PASSAGE FROM THE OUTSIDE (4) leads directly down to the “dark hole” symbolizing the abode of the Aunihipili into which the Auhane cannot intrude. Through this passage comes the direct sensory impressions from the outside world – sights, sounds, smells, etc. However, the Auhane and Aumakua can come down their passages to stand above the low passage and check what impressions come in by way of the senses and 4. It will be noted that where the descending passage meets the ascending, the latter is plugged by THREE granite blocks to indicate the difficulty experienced by the three selves in passing on the meaning of the things seen, heard, etc. Just below this plugged point was a grilled door blocking the Auhane from entering the lower passage. This grill represents the “screen” of rationalization over which the Auhane can preside, and through which, under normal circumstances, no sensory impression is allowed to pass to be hidden in the cave of the Aunihipili memory, or aka body, unless it has been rationalized and given its proper meaning and relation to other things. At 5, in the ascending passage, are three girder stones surrounding the passage, possibly repeating the symbol of the THREE selves, three manas and three aka bodies of Huna.

THE AUHANE (B) is set off on a side passage (2), and has to stop what it is doing and come out to the main passage to contact the Aunihipili and see what is going on. On the other hand, the Aunihipili and the Aumakua live at opposite ends of connecting passages and, when joined by the Auhane (as in its direction of a prayer-action) use the Grand Gallery passage (l), high and fine, but almost blocked where it enters the High Chamber to contact the Aumakua. The blocking “low passage” represents the difficulty encountered in making free and perfect contact when fixations form such a pack on the back that the low passage cannot be negotiated.

THE “WELL” (3) is for the use of the Aunihipili and it only. It is the path used in secretly forcing up compulsions, guilt fixations and the like to block the Auhane from the passage to the Aumakua. In this well is a small cave in which the Aunihipili hides its unrationalized and unscreened fixations. These it can force upward upon the Auhane without being hindered by the three girder stones in the normal passage of intercourse. Moreover, the opening of the well is placed just slightly at one side of the point where the Auhane must come out of its passage to get into the descending passage or into the Grand Gallery. It can hardly escape being contaminated by what comes rushing at it from the well – doubts, fears, compulsions etc., that drive it back.

The EMPTY COFFER in the chamber of the Aumakua remains empty unless the combined efforts of the Aunihipili and the Auhane result in getting through the passages to place something in it. (Words used by na kahuna frequently give the symbol of “placing something” in a higher place.) What is placed in the coffer is resurrected (in THREE days or on three levels of being) and materialized as the answer to the prayer embodied in the thought-form picture. In the antechamber are three upright segments indicating the three manas that must be mingled to get results. The passage into the chamber of the Aumakua enters at one end, so that we who approach cannot get a clear view of the chamber and coffer at the side.

THE BLANK SPACE LEFT HERE is to be used by you to add to, or take from, or correct my dogma and to add a few of your own. Luck.
1.
2.
3.
(If you hit a jack pot, let me know. MFL).

HAUNTED PEOPLE

A new book by Dr. H. Carrington and our Dr. Fodor. It is the story of the Poltergeist down the centuries, and is important because it embodies the recent findings which tend to indicate that the poltergeist is not a ghostly entity as formerly supposed. The book jacket gives an excellent idea of the modern conclusions. I quote:

“Both Carrington and Fodor take the view that, at certain periods in the life of a somewhat abnormal human being, the excess vital energy, owing to suppression, turns on itself and, becoming intensified, splits off from the original personality and forms a separate entity. In the majority of instances of Poltergeist phenomena, they have been traced to girls just entering puberty.”

Dr. Carrington tells what happened, when, how and to whom, in reviewing 372 cases. Dr. Fodor reports more cases, many of them from his own psychoanalytical practice, and tells of the fact that when the fixations of the patient are brought to light and drained off, the noises and racketing stops.

While something was said about confining the phenomena to explosive sounds, such a limitation was rejected as the book progressed. Dr. Carrington gives accounts of physical phenomena of almost every kind from apporting to transportation of the living. Dr. Fodor avoids nothing in reporting the cases upon which he worked. (The inscription in the book kindly presented to me reads in part, “Shiver your timbers” – which is most appropriate indeed.)

After reading the book, one is left with the picture of abnormal individuals unconsciously producing great stores of mana, storing in it projected portions of their low aka body, and allowing it to be used in accordance with the complexes, traumas, unconscious hates and fears, etc., of the Aunihipili. (I speak in terms of Huna, which we all understand and which offers the only definite system containing well defined elements such as low aka and low mana, to say nothing of the fact that the low aka can project a “finger” or a full figure, hand or what not – usually invisible – and, directed by the Aunihipili from its hiding place at the end of a connecting aka cord of connection, can break glasses in air, start fires and even carry away the physical body held in common with the Auhane, as in the case of the Bell Witch which is described at length.)

Very naturally, neither of our good friends had space, and inclination, to try to explain the Huna ideas to a public already very reluctant to accept the information in the simplest possible terms. The scientific value of the findings of Dr. Fodor give much promise. He suggests that Psychical Research has gathered the data on externals, and that, having arrived no place, should now turn over the study of mediums to the psychoanalysts – who, if the present findings can be expanded and validated all along the line, may come very near to drawing a clear line between the genuine “spirit communication” and the great mass of purported communications which contain recognizable lies or offer meaningless statements to sitters. These unreliable statements, Dr. Fodor finds, are very similar to dreams and associations and are useful to psychoanalyze the medium – who, he further finds, is usually in need of such help. (Haunted People, $3.50, from Dr. Nandor Fodor, Park Central, 7th at 56th, New York City. Published by Dutton.)

REV. JESSIE CURL AND HOO`LA

Rev. Jessie Curl and Hoo`la have created much interest among HRAs, many of whom were able to attend her meetings in or near Los Angeles in the past two months. Some took a series of healing treatments, and of these, an encouraging number were benefited to some degree. Several letters (not from HRAs) have come to me telling of excellent healing results. Rev. Curl has as yet no plans ahead, and it is impossible to tell what places she may visit or when. The best I can do, under these circumstances, is to invite you to send letters for her to me, so that I can forward them to her when she lets me know where she happens to be at the moment. Last heard of, she was leaving San Diego after a stay there, and planned to spend Christmas with old friends elsewhere. I have not had the opportunity to spend time with her directly since I reported our earlier visit. The picture of “Hoo`la” stands on my little prayer table set-up and he is asked to help us all at the TMHG periods (as is the new ivory icon).

HRA Charlie Kenn worked over the verbatim record of what was said by Hoo`La and writes that he seemed in one part to be explaining that he was annoyed and the mana supply was weakened by much pulling back and forth by the three spirit guides of Rev. Curl, although he managed to hold the top place and use what mana was left after the struggle. The word which I took to indicate that I was being accepted as an adopted child by Hoo`la, has also the meaning of “cave” which is sometimes used as a symbol of the medium, so he might have still been explaining the struggle between himself, the Hindu and the Tibetan guides for control. In Samoan the name Hoo`la, which is the Hawaiian form, would be closer to Fu`ola, but would still not be typically Samoan, as would the word fa`a`malolo. Too bad we could not get Charlie and Hoo`la together to converse and straighten things out. Charlie explains in another part of his letter the part played in healing by a complete and unquestioning faith. I quote:

“This steady, consistent holding to a positive thought is called hoola (hoo`ola: cause life), and in the language of the kahuna it has a special significance. The thought must be held without the least doubt or suspicion, or desire to see the hidden wheels go around. Such doubts or desires break the aka thread. This condition then is called, literally, kanalua, meaning to choke off two elements – to separate the Aunihipili and the Aumakua. Thus, the kahuna would say, ‘Ua hale ka pule’ ([the] invocation has sinned, (missed the mark.)”

He says also, “The fact that she was able to cause a mole (ila) to disappear, is good kahuna practice. The further fact that it reappeared indicates, as she said, that it needed going over again a few times. Some day she should be able to bring about instantaneous and permanent healing as she is on the right track – provided she always holds to the positive thoughts in all that she does. Constant practice (hoo-mau) will give her the ability she so richly deserves. The fact that she did not know a thing about Huna when she gained the healing power indicates that, while she does not display certain Huna abilities, she did not come upon them by or through a knowledge of Huna. Rev. Curl, obviously, does not speak or understand Samoan or any other Polynesian dialect, and so it must be that it is through her mediumship that she speaks in an intelligible manner.”

(Many thanks, Charlie, for helping us on these points. MFL.)

THE IVORY IKON FIGURINE GETS TESTED WITH THE CAMERON “AURAMETER”

After dinner on Christmas Day, HRA Verne Cameron came up from Elsinore to bring the gift of the china figure of a kneeling Madonna (without child) which was mentioned a Bulletin or two back as having been blessed with as great an outpouring of emotion as possible to turn it into an icon or contact center in so far as might be possible.

First the little ivory figurine of the Japanese lady with cat was tested. It was at once found to have an inner and an outer force or radiation cylinder surrounding it, and, when stood on the floor, reaching up ten feet to the ceiling – with no telling how much farther up. The inner cylinder was about 20 inches in diameter, and the outer cylinder 9 feet. From the left eye, as found with most normal humans, extended the usual rod or ray, in this case about five inches. (Mr. Cameron has found that this ray from the living left eye seems to go out to contact the things at which one looks. There is a possibility that a return ray might be picked up by the right eye if it could be measured.)

Above the little 6 inch ivory icon, at about 40 inch intervals, there seemed to be a rather vaguely outlined series of duplicate figures similar to those found above the living (such as myself in tests described in other Bulletins.) These seemed to reach also to the ceiling, but were small and hard to measure with certainty.

THE CHINA MADONNA icon has the peculiarity that, whereas other objects and all people seem to push the knob of the Aurameter away, the China figurine pulls it toward her. In addition to having a large surrounding aura, she sends out a powerful ray in the direction she is set to face. We placed her on the front steps facing down the street, and Mr. Cameron was able to trace the beam for well over 200 feet despite the trouble encountered in crossing a strong radiation from underground water in making the test. Under his guidance I was able to locate the boundaries of the seven foot stream of underground water, also to pick up the beam from the figure at several points.

INSTRUCTIONS FOR THE USE of the Aurameter were stenciled and run as an accommodation to HRA Cameron earlier in the week, and I decided that they were of such general interest that I would include a set in this Bulletin.

In addition to what was told in the three instruction sheets, I was told something new and most important – which helped me greatly in my own efforts through daily practice to learn to use the Aurameter presented to me as a gift by its generous inventor. This new thing is best understood if one first reads sheet 3 of the instructions and notes in the very crude drawing how the ball of the thumb and knuckle-inside (2nd joint of first finger) are placed on the sides of the base of the pointer to prevent it from swinging too far to one side or the other when it is pushed away or attracted. The new trick is to let the wire touch the thumb or knuckle very lightly and because it does touch, it becomes possible to note the slightest change in the pressure as the Aurameter is moved to or from the object tested. My score was immediately improved when I learned this aid to sensing the force exerted on the pointer and head.

Dear Aunties and Uncles (and spessully Fellow Sprinters):

ME, and boss, are sending terrible BIG LOVE & GREETINGS to all of you to have in your stockings Christmas Morning.

I already got a whole shelf filled with wunnerful cards from you, and boss lets me have his to stand up and bat over and chew and ammire no end – so thanks for ME and for hymn (Noel, Noel) (Guess that was some kind of a forepaw, but try not to mind it and remember the kind part, this being the season for being kind and things.)

I hope that on Shishtmust Eve when all that “shishing” about who is to get what and where it is hid on the top shelf in the crosett off the hall or in the seller or garage, is over, you can settle down on the rug in front of your boss’s fire and sorta begin to take it easy. I’ll be thinking hard about all of you, and boss will turn on the radio and see if he can find some nice Auntie telling the story of the “Rittlest Rangel” for ME, because that is the story I love better as anything. Maybe you never heard it? It is about a very small rangel about my size, and just like ME, he had a little box – undoubtedly a cigar box – and like ME all he had to offer was what he had in his box when it came time for wanting to make a terrible wonderful kind of present to someone who wanted terrible bad to do something wonderful BIG to help make the world a good place for people to live. Anyway, it was the best present of all – naturally – and the Rittelest Rangel was all warm and happy inside – like ME and boss hopes you will all be while you wait for Sandy Claws to come down your chimney!
BIG LOVE from CIGBO (and boss)
MFL

December 15, 1951

For Huna Research Associates
Covering the experimental approach to the use of Huna
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

The Ikon

The ikon has been completed and has arrived from HRA George Sandwith who mailed it from Australia before leaving for England, where he will remain for a time before returning to Australia to head a scientific expedition into the hinterlands to make further studies of the magic of the Australian Aboriginals. (I am greatly pleased to be invited to go along, even if I cannot accept for various reasons.)

THE IKON is the outcome of a project which was discussed at some length over a year ago in the Bulletins – the investigation of the nature of ikons and the rediscovery of the art of making them. HRA Sandwith, then in Tonga, was fortunate enough to own an ikon over four centuries old and still potent. It is in the form of a 10×13 inch carved and painted wooden plaque – a carved figure of Jesus on the cross with Mary and John standing at either side below. It was presented to him by an artist in Ethiopia, and through it as a contact center, he has been able to converse psychically with a spirit which seems to preside over the ikon – the spirit of an Ethiopian woman.

Because of the influence of this ikon and the spirit, Mr. Sandwith has been greatly aided in many aspects of his life and activities. Having expressed his desire to look into the “occult” field, he was projected into a series of adventures which read like a novel when related bit by bit as his letters come through. (See back Bulletins.)

MAKING A NEW IKON became a project last February. The spirit was consulted and various substances and objects were tested to find a proper radiation index for the work. A Tongan mat was indicated as part of the tools of the making, stone images were tested and were carefully considered, as was also a native ikon in the form of a petrified cuttle fish of peculiar form. Ivory was found to be the best material from which to construct the radiating center or ikon, and a search was made for the right piece. It was finally located in the form of a 52 inch carved figurine of a Japanese lady, hair parted and tied smoothly back, and her robes the simple ones of her time – over a hundred years ago. Crouching at her side, one paw in a fold of her robe is a cat, its eyes picked out in black paint, as are the eyes and eyebrows of the red lipped mistress. (Cigbo is, of course, vastly intrigued by this ikon kitty and expects from it a series of miracles in his department.) The carving and workmanship are of the finest, making it a thing of beauty aside from the forces which have, under the direction of the Ethiopian spirit, been brought to center in the ivory. (My very warm thanks to HRA Sandwith and his friends for the effort and the completed ikon for our TMHG prayer table.)

TESTS OF THE RADIATION OF THE IKON have been made with the pendulum and with the new “Aurameter.” The first gives a strong clockwise swing indicating mana according to my code. The latter shows a 12-inch aura extending on all sides and a rod formation extending from the back. Over the head seems to stand a cone, point down. As I am just a beginner in the use of the Aurameter, however, I anxiously await the next visit of HRA Verne Cameron to check my findings and add to them.

Mr. Sandwith has left it largely to me to learn for myself about the spirit which he assures me is standing ready to Serve through the ikon, or about the power resident in the little figurine as an ikon or center of radiation – whatever the radiations may be or may accomplish. He did say in his letter, however, that the spirit was of very high radiation rate and that she might be found to be very subtle as an influence – might take patient care and application to become acquainted and learn to work with the ikon as a contact center. In the three days since I became the happy custodian of the little ivory ikon, nothing has as yet come about that I can say definitely is more than a part of my imagination or a part of circumstances already on the way. I will do my best to cultivate this new acquaintance and to bring into play the guiding and healing powers for us all through the TMHG or otherwise. I will report as I have things to report. Meantime, a happy and exciting Christmas season is assured by the arrival of so fascinating and beautiful an object.

MIRROR GODDESS? One hand of the ikon lies across her breast with the handle of something grasped in it. Whatever it was she carried has been broken off by some accident of her many years. It could have been a fan, or, as I like to think, it may have been a mirror. The Japanese had a Goddess of the Mirror very similar to the one of the Aumakua class known to the Polynesians. She was supposed to hold her perfect mirror up to her devotees, reflecting back into reality in their lives the exact things they presented before it with their hearts and minds. In standing before her, the greatest care had to be exerted to see that no shadow or trace of the undesired emotions of the heart or images of the mind showed itself in the presentation before the mirror – in the formation of the thought-form picture with its contained emotions, as part of the prayer-action. In very fact, the goddess always is holding the mirror over her earthlings, so no dark, unkind or sad thought must ever be allowed to come into heart or mind.

I first learned of this in Hawaii after a young Japanese mother said to me, “Yes, my little son died last week” and smiled. In the West we have need of a Mirror Goddess to allow us to see this facet of the Diamond of Truth more clearly. Some of us approach the truth however, when we deny the reality of evil, sin, want and unhappiness by classing it as “error” and reciting, “Good denies error …”

I, personally, prefer the simpler method of denying nothing that my senses and reason report as relatively real as the plane on which it is found, but of trying to keep it out of heart and mind. I also love the code of the Navajo Indians – they strive to see only beauty about them. “The rain – the wind – the sun – they walk in beauty.” There is much reason to believe that the Aumakua level is one of eternal verities – one in which exists the perfect patterns upon which our imperfect realities are built by the imperfect thoughts and understanding on our lower level. In my battered copy of the Bhagavad-Gita is a passage which reads, “The man who is happy within himself, who is illuminated within, is a devotee, and partaking of the nature of the Supreme Spirit, he is merged in it.” A bit similar?

A CHRISTMAS PLAY FOR HRAS

Act 1.

Scene: The seance room of the Church of Spirit and Truth. The pastor, a materializing medium, sits silently with closed eyes and folded hands on the low rostrum. She is waiting to be entranced by her spirit guide, Big Sky. At her left is the materialization cabinet, two frayed velvet curtains of faded green stretched before a corner of the room. Seated on folding chairs facing the rostrum are the congregation, fifteen men and women and one child. They sing softly, “Shall we gather at the river?” The medium becomes entranced and rises slowly. The singing dies away.

Big Sky (speaking through the medium) How! Greetings to white friends. You all know what we come to do tonight. This is Christmas Eve. All year we plan. All year the Great Spirit tell me to promise you Second Coming of Jesus. Second Coming to stay. Jesus going to materialize and walk out from cabinet, alive and just like before. He going to stay materialized… because one of you is going to give up your body so he can use material in it – what you call ectoplasm and vital force. One of you going to give up body for always and come over here with us. You going to do it so Jesus can have a body again, come second time to save the world… Which one of you want give up everything to help world this way? All you got to do is come up and go into the cabinet. Soon Jesus come out. Come!

There is an uneasy stir. Faces are downcast. There are muttered sentences. One woman sobs softly and wrings her hands. Big Sky (Pointing an accusing finger at one after another. Sternly.) You all promised! Now is the time. What’s the matter?

Members of the congregation, one by one as singled out:

1. I know I promised, but I’m not pure enough. I’m a sinner, and I’ve got a poor sick old body that’s not good enough!

Big Sky: No difference. We got promise all sin forgiven. All flesh made clean.

1. But I can’t. I know I promised, but I can’t. I got to stay and take care of my children…

2. (When the finger is leveled at him.) I thought I was going to do it when the time came, but now it’s here I can’t either. I’ve got to stay and help my wife take care of our children. They’ve got no one else in the world to support them.

3. I’ve got a husband and four children. My husband is too sick to work.

Big Sky: Don’t we have promise Jesus will take care of your families if you give up body? That’s not good excuse. You all got black, selfish hearts. Maybe some of you like to sell out Jesus for thirty pieces of silver, what? And maybe you be like Judas Iscariot… and have Jesus say to you, ‘Tarry here until I come again.’ Maybe you all want to live two thousand years more? (Voice rises to a high pitch and fists are clenched and lifted upward.) No more good people left in world! Only people like you! Great Spirit got to let you all blow up your world before year 1952 is gone! We can’t find even just one person who will give life like Jesus did to save the world – and now everyone going to lose life anyway… Shame!

With hung heads, some sobbing, the members of the audience rise and begin to slink away. Then [they] stop and look curiously as the door at right opens slowly and with creaking hinges. A bent and grizzled man takes a step into the room and removes his hat. He has a heavy Semitic face and moves as if very tired. He is poorly dressed and carries a much worn brief case bulging with papers. Big Sky notices him and demands…

Big Sky: Who this stranger? What you want?

Stranger: I learned what you planned to do here tonight. I learn of everything that goes on… (He looks at the huddled members of the audience as they edge toward the door.) And I knew that none of you could stand the temptation to break your promise when the time came. Yes, I know… I broke almost such a promise years ago in Jerusalem. (He turns to Big Sky) May I offer myself?

Big Sky: Why you offer yourself, Stranger? You want help to help save world? Why? How come even one person in world willing to make sacrifice?

Stranger: I have an old debt to pay. Besides, I know human beings better than most. Given enough time, almost all of them could learn to be unselfish. Time… All they need is another two thousand years. (He walks slowly toward the cabinet and places his brief case on a folding chair standing outside the curtains.) May I go inside now? Is everything ready?

Big Sky: Yes. Everything ready.

Stranger: I wish to leave just a few instructions before I pay my debt. In this brief case will be found papers – all legally executed – turning over my property to the Master when he comes. Please tell him to open the case at once. It is very important. When he first came to save the world he was poor and had no worldly power to establish the Heavenly Kingdom on earth. He was even unable to defend himself against such as I. We crucified him. (He looks down at the startled faces in which realization begins to show.) Yes, I am the one. I tarried. Now he comes again – but this time in glory and with the world at his feet… In two thousand years of investing those accursed thirty pieces of silver, I have come to own everything in the world that makes for power. Through my agents and holding companies I own the greater part of every great banking system, every great corporation. I hold the bonds of indebetedness of every government. My agents have been instructed. They know what to do. And they will do whatever Jesus tells them to do.

Big Sky: How you know those agents not turn to crooks when you not here on this side? Look what these did. (He indicates the members of the congregation – who hang their heads.)

Stranger: I know my agents. There are honest men – at least eleven of them – now on earth again. My eleven agents are tested and true. They have ruled the world for me from behind the scenes for over twenty years while we made it ready for Jesus to return – to return, when men at last were brought to see that selfishness and greed and hate bring only ruin… My eleven agents are waiting outside even now. I will call in four of them to act as witnesses to what is about to happen. (He turns toward the door and calls,) Peter! James! Matthew! John! (Four men enter quietly, nod and stand watching intently.) You have your instructions? Everything in mind? (There are answering nods.)

Big Sky: You ready now?

Stranger: (Wearily) Yes, at last… It has taken a long time. What do I do?

Big Sky: Just go through curtains into cabinet and stand there. We do the rest. We take care of you good.

The stranger lifts a hand slightly in farewell, parts the curtain and enters. The curtains fall together and the outline of his body can be seen pressing them out slightly. As all watch in tense silence, the bulge of the curtains goes and they hang straight.

Act 2.

A white light begins to build behind the curtains and illuminate the ceiling and come through the curtain rents. The curtains ripple with movement, the light slowly fades. The curtains part and a young man with sensitive Semitic face steps quietly out. He seems to be dressed in the same shabby clothes worn by the Stranger, but stands tall and straight. Big Sky leaves the medium and her body sinks into the chair, her eyes remaining closed. One of the women goes to attend her. The awed members of the congregation fall back. The four agents come forward.

Peter: You are Jesus of Nazareth?

Jesus: I am.

Peter: I suppose you know of all our plans? Are they satisfactory? Everything is arranged to begin the broadcasts and to televise your arrival when you are ready? Perhaps you would like to go first to your hotel and change into other garments?

Jesus: I have come in from a very different level. I have very little idea of the plans or of conditions – I had very little time to talk with Judas while we were making the change. I will leave everything to you to arrange, as before. (He smiles slightly.) Could we go to some upper chamber first? I want to break bread again – with all eleven of you. (Curtain as they go.)

Act 3.

The curtain rises on the same scene, but the cabinet in the corner has been blocked off with posts and red ropes. It has become a show place and there is a large brass plaque on an easel. The medium, dressed for the task, is finishing the job of sweeping her church. She looks at her wrist watch and hurries to pick up a small portable radio, set it on the speaker’s stand, and turn it on. She sinks into a chair and listens expectantly. A voice speaks through the radio.

Voice: This is a resume of the news of the week ending Saturday, January 28th, 1952. On Monday, following the announcement that those who still refused to accept the invitation of the Master to reform would be forced to conform, the heavens opened as a veritable scroll over Moscow, over the Red headquarters in China and over the Vatican. The secret weapons, long in preparation by Judas and The Eleven, poured from the skies in the form of flying saucers of all shapes and sizes. The red air forces surrendered without a shot being fired. Red leaders were taken aboard a saucer and transported to U.N. headquarters for re-education. The Holy Father at Rome was at last satisfied that the Master was a veritable return of Lord Jesus. He had held out that such a return could not have been possible outside the fold of Mother Church and had demanded a miracle as proof of validity. After the miracle of the saucers, he became fully convinced and issued a papal edict covering the situation – after which he gave back to Peter the position of supreme head of the Church to make any and all changes which were seen fit.

On Tuesday Dr. Oscar Brunler and a picked crew of trained users of the Biometer, began work at U.N. headquarters to process and classify politicians and others in high governmental positions from all over the world – all according to their brain or soul radiation patterns and readings. The majority of our own congressmen were found to be unfit for the positions which they held, and were replaced, Congress being reduced to a tenth of its former size. Similar changes were made for other lands according to the suggestions of specialists among the Eleven.

On Wednesday, Master Jesus and the Eleven, acting as the Directive Council of the United Nations, announced the formation of a unified code of laws for the entire world, a unified court system, and a new method of selecting governing heads, based on tests by the Biometer to determine natural qualifications and balanced by experience and training. The new school for such officials opened and offered an intensive training course.

On Thursday, all currencies were made uniform and based on the average man-machine production per hour unit. All gold found to be owned by the Master, and was held for temporary use in aiding the change from old currencies to the new. All trade barriers were removed.

On Friday, orders were given to begin converting war goods for civil uses. “Production for Use” was begun under the direction of Luke, using a plan long studied in advance for an “Economy of Abundance.” As all great corporations are owned or controlled by the Master or the Eleven, mass machine production was placed on a non-profit basis. As small industries, not so owned or controlled, could not compete, they were ordered to exchange their plants for the new credits. A strike at the plant of General Motors was called, but all union members but two showed up for work on time. The leaders were removed and sent in to be tested for B.R. patterns. All were found to be counter-clockwise and were assigned to one of the new Public Service units formed to contain and police all such anti-social individuals as the processing turns them up in high places.

On Saturday the new universal healing and medical care plan was inaugurated under the guidance of Mark. The A.M.A. was dissolved, doctors of all schools admitted to practice in all hospitals and services, and a special board appointed to process with the Biometer and from healing records, all healers classified as “mental-spiritual” healers. As soon as time will allow, it was announced, the Master will take personal charge of this work and it will be used as a basis on which uniform psycho-religious instructions will be taught the world around by healing missionaries who will be trained after the general methods and holdings of the ancient Huna system, of which the Master was an initiate.

On Sunday, the Master addressed the world over a universal hookup. (Translations were made into all possible languages and dialects. The churches of all denominations were crowded as the Master was televised while delivering his address.) The Master spoke very simply but with great earnestness and his face was lighted by his love for the Father and humanity. He restated the ancient law of non-hurt and stressed again his own addition to it – the need for love and loving service over and above the call of non-hurt duty. He spoke happily of the great progress now being made in all departments of life, of the use to be made of all scientific knowledge and of the great blessing of the use of the new form of power developed for use with the flying saucers, and of the economic benefits of such almost free power. The medium through whose powers of materialization the Master had been given a permanently materialized body to use was introduced to the world audience and lovingly praised and embraced by the Master. She is revealed to the world (and to herself) as the Mother Mary, again in incarnation. She will join the Master in his later healing ministrations, but for the present will, by her own choice, continue to serve her own little church and its rapidly growing congregation. She said she wished to serve in this way until Judas could be brought through and could stand materialized before the Master long enough to be assured of his complete forgiviveness and his restoration with honor to his place with the others, making the Eleven again the Twelve. It is good to note that by this time, the vast wave of religious hysteria aroused by the news of the Second Coming in glory, has begun to die down. Men and women have more or less finished their repentance, and are turning to the task of living the new life in which none are to be hurt unless their anti-social acts demand police action against them. And that is the news up to this moment. This is station HRA. Max F. Long, Your reporter. (The medium rises to turn off the radio. She smiles happily and begins to dust as the curtain falls)

December 1, 1951

For Huna Research Associates
Covering the experimental approach to the use of Huna
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

IS THERE A BEST TIME TO MAKE THE PRAYER-ACTION?

We have been making Huna studies and have been carrying on experiments now for some time in order to learn HOW to make a prayer-action most effectively. We have come upon many most significant things, such as the need for building up a good mana surcharge, of making contact with na Aumakua, and presenting the pictures of desired conditions on the flow of the mana which we offer as the true form of sacrifice – the thing in all sacrifices that can matter. Now comes the question of whether one time is better than another in which to pray in the Huna fashion or in any other way, be it by rote, by ritual or by surreptitiously reaching into a pocket to rub a rabbit’s foot.

“Psychiatrist Says Moon Affects Human Emotions” is the heading of an article sent in by an HRA recently under a place line of Duke University. Last May, Dr. Leonard J. Ravitz of Duke, made a study of 11 men and six women from the school’s student body to see whether the highly sensitive micro-voltmeter would register differences in electrical readings from day to day. Earlier, this doctor had found that all living things had mixed and complex electrical circuits. At Yale, trees and mice had been successfully measured in this respect. The sensitive instruments measure the differences (says the article writer) between the voltages of the head and chest. The moods and personal problems of the students were carefully noted and “variations in electrical voltage showed a cyclical pattern – a pattern duplicated according to the phases of the moon. During the full and new moon, voltage readings were either very high or very low.”

So, some of the things which were tossed into the trash pile as superstition are now being re-examined by a very few hardy souls. The effect of the moon on sick minds has seldom been denied except by those who did not take the trouble to inform themselves. While, in my opinion, Astrology is less valuable as a predictive tool than is claimed by most of its exponents, I have little personal doubt that we react in some ways to the positions of the moon and the planets. In so far as I have heard, the only two measurable influences projected by the moon are those of reflected light and of gravitational pull which causes tides. There may also be something which could be classed as electronic radiation, for all I know, but evidence accumulates which makes me more and more sure that there is a form of radiated energy, perhaps not of the recognized electric kinds, positive, negative, static and the like. In any event, it would seem to be a safe guess that something comes from the moon or planets other than light, and that this something has a direct effect on human life in both the physical and mental parts. Or, we may be drawing certain forces like mana from Mother Earth, steadily, and it might be that the moon and planets may cause changes in Mother Earth and her energies that in turn are absorbed by all living things, including ourselves.

MOODS AND PRAYER have a very definite relationship. In the last two years I have prayed more often, more earnestly and more watchfully than in all my life before this period during which I have acted as the center for the TELEPATHIC MUTUAL HEALING GROUP WORK. I have prayed for my own needs and those of my close friends. I have prayed with all the varying degrees of earnestness and frequency for the needs of an increasing number of my HRA friends, and, as one prays, one draws nearer to those for whom one prays – I have found this out. The tie grows so close that more and more I come to sense some special crisis or need of a friend as I touch his or her letter in the TMHG times, and I have fallen into the habit of praying a little longer and a little harder over such letters – so often learning later that my intuition had been right, and that – praises be to the Utterly Dependable Parental Spirits – we had managed together to push open the door and call down help.

There seem to be a number of moods, whether they are caused by the moon or not, I cannot say, but I came long since to look upon certain days as good for prayers and some as bad, with many days in between which seemed neither especially good or especially bad.

THE GOOD DAYS are those when it seems very natural and very simple to reach out to touch na Aumakua and to begin happily offering the gift of mana, then presenting picture after picture of the conditions desired for those of us who make up the TMHG. There is an inner singing of sorts, a feeling that all is well on all levels, low, middle and high. The force flows, the tingles come, and the work ends with a sense of inner satisfaction and confirmation of faith.

THE BAD DAYS seem to come at times despite all that can be done. There seems to arise a darkness inside, and a dismal feeling of lack of strength, lack of faith and lack of drive. On such days I fall back on the spoken lines – affirmations, commands to the Aunihipili, and ritual recitals. It takes minutes longer to accumulate the surcharge, and sometimes the mood of prayer sours and leaves me sitting blank before my prayer altar. At such times I can do nothing more than sit quietly trying to remain an open channel through which can flow the mana sent from you to be transmitted along the braided cord which our combined efforts, we believe, actuate and bring into life and action.

When one makes ready to pray, there seems to come an automatic focusing of all our hates, hurts, fears, longings and guilt feelings. One must pause to clean house, make pledges to right hurts done others (perhaps that very day) and to rationalize patient step by careful step, the illogical elements in each emotion which boils up from the Aunihipili, be it ungrounded fear or unjustified hate and resentment. In passing, we must remember that the injunction to forgive our enemies may have been not at all for the sake of the enemy, but because that is the best way to push aside the blockings of hate in our path along which we reach out to contact na Aumakua.

FIGHTING THE HORRID THINGS OF DARKNESS is, fortunately, something that few of us are called upon to do in so far as obsessing entities or angrily attacking and avenging spirits are concerned. There is a lesser danger, however, which has but recently come to my attention with sufficient clarity to enable me to order my thinking on the point. I wish to speak of the strange limbo of our forgotten dreams. The average person remembers only a very few dreams, but the Aunihipili remembers a great many – perhaps all dreams of major proportions.

In hypnosis the patient often has been made to go back and recall dreams, some of them belonging to earlier years, some of the night before, and some of the oft-repeated kind such as the recurrent nightmare.

It was found, many years ago, that certain compelling moods of anger or depression were directly rooted in dreams which were not remembered consciously, but to which the Aunihipili continued to react violently whenever the slightest thing came along which reminded it of some phase of the nightmare.

We might call these bad dreams which are remembered by our “George Aunihipili” and reacted to, the HORRID LITTLE THINGS OF THE DREAM DARKNESS. Moods of all shades from light to dark may be indirectly caused by dreams which we have forgotten. I am just beginning to realize this and to understand the possibilities of the fact. The excellent practice which is now a habit with me – that of asking upon awakening to be given the meaning of a dream of which I am still aware – is now being enlarged to include a careful inspection of my moods on awakening. By living in the mood a bit and at the same time quietly trying to recall the dream that caused it, I am finding that such dreams can often be brought back. If remembered, they seem automatically to be rationalized and the mood made to vanish.

The exceptional dream is the one which has been so vivid and impressive that we remember and re-live it too avidly and so tend to build up the mood instead of ironing it out. If you awaken with a mood, or with a feeling of exhaustion, try having a look backward into the dreams of the night. Not long ago I was much annoyed by frequent awakening through the night, each time finding myself dreaming over the same dream of trying to finish a task which was wearing me out entirely. When it came morning I felt entirely done up and was swamped by a mood of utter discouragement – which took me several minutes to link up with the repeating dream and to rationalize so that normalcy returned fairly well. It could well be that the mood of the day on which one cannot bring oneself to pray, might be traced to a previous night in which George had had a repeat dream of unrewarded prayer which had left him flat. I would appreciate it very much if some of you could watch both moon phases and possible dreams with their effects on otherwise unexplainable moods – run a check on my findings and tentative conclusions and add your findings to mine for the good of the order.

NOR DARE WE OVERLOOK MULTIPLE PERSONALITY as a source of moods. As I wrote in SSBM, there seems to be considerable reason to believe that a majority of us have “eating companions” of the spirit kind, whether we know it or not, and that some of these, at times – perhaps when the moon is right for them – are able to get our Aunihipili to share their moods and pass them on to the Auhane. Of course, there could be moods of joy and faith and confidence as well, but in any case it is obvious that it is better to keep moods from the outside from swaying us. Always, we should try to teach George to stand upright on his own two feet and repel spirit intrusions either for good or bad.

WHATEVER THE MOOD, we do well to try our best to quiet down any inner emotional churning, or overcome the depression of the mood and TO PRAY as best we can. No effort is lost even if we feel that we are confronted by a blank wall. The Aunihipili is a creature of habit, and if one has made a habit of prayer, it will always swing into the prayer-action at least to some extent. There are times when, even if we feel that we are cut off and have made no contact, it is enough that we have paused, fixed mind and heart on the Utterly Trustworthy Parental Selves, and have humbly offered even a little mana and all of what tiny trace of love we have been able to concentrate in our hearts despite a bitter mood. Love is a blessed offering. It can be love whether or not it is reciprocated. Some of you know this better than I could ever tell it – know that love can be its own shining and blessing reward. On those days when the mood is right for prayer and the Higher Beings seem very real and close at hand, we can make our best efforts. Perhaps the tradition of one day in seven for a complete day of worship and communion is based on the changing moods. If one can strike a good mood once a week and make the very most of that time, much good should be accomplished. Pray for the world and for others if your own life is complete. Build the habit of prayer with patience and care and love and all the wisdom you possess… and in the day of your own personal need, you will have a wide and open path before you for your own rush to obtain help.

MORE ABOUT REV. JESSIE CURL’S SPIRIT FRIEND “HOO`LA”

In the last Bulletin I told of the visit with Rev. Jessie Curl and of how the spirit Hoo`la (”To cause light”) took over her body in the trance condition and went through a strange ritual with me.

One word he repeated over and over with much care and seemed to try to impress upon me as he rubbed my hands and forearms, touched my face and the top of my head – pulled and hauled at me. It was the word huti which means “to pull,” and from his actions it was clear that he wished to convey the idea of “pull up.” In my Hawaiian dictionary I later found the following definitions for the Hawaiian duplicate word spelled with a “k” as huki. I consider them so important, considering what happened to me later, that I will give all the definitions: (From Andrews Dictionary page 223)

“Hu`ki, v, 1. To draw; to pull; to draw as with a rope. See (translation into Hawn. of ) John 4:7 – (draw water from a well).
2. To raise; to lift up, as a person (drawn up from a seated position – in olden days on the ground) by the hand.
3. To put upon, as one substance on another.
4. To brace up or prop up.
5. To cook soft…”
(Note: words in parentheses are my own.)

It seems certain that the lifting up was symbolic and that my body was not to be lifted. Knowing the many kahuna symbols of the rising of the low mana as it is presented to the Aumakua, we may consider this an indication that Hoo`la recognized that part of the mechanism of prayer. In addition, he repeated several times, the words, la hii, which translate literally, “light lift up.” This could mean but one thing, as I reasoned it out. As “light” is the symbol of the things of the Aumakua level – in contrast with “darkness” symbolizing the lower levels, the demand seemed to be that I lift myself into the light. Some months ago we worked together on the problem of “raising the vibrations” and found that in prayer, the brain radiations rose rapidly.

The No. 2 definition given above for huki fits the idea of “lifting” in terms of the mana and the “light.” Definition No. 3, however, would have meaning only if it symbolized the fastening of the aka cord to connect the Aunihipili and Aumakua. Hoo`la tried hard to get this idea over by rubbing the hands and arms of the medium against my own as he repeated the word, and once broke out in English with “sticky,” which left little doubt as to his meaning and of the fact that he was ritualistically establishing an aka cord between himself and me. Other words he used translated, “instruct, cleanse (kala) and child.”

THE RESULT OF THIS was that I set to work with fresh zest and confidence to see if I could “raise my vibration” – raise some part of me into the “light” – into a more complete contact with na Aumakua. I experimented each evening for several days with not too definite results. I affirmed aloud, as a directive to my Aunihipili, “Rise! Lift into the Light!” etc. The spoken word is a splendid physical stimulus. I saw no flash of the startlingly white light that I have experienced at rare intervals in the past.

Then, one evening when I was in a good prayer mood, but was very miserable with some form of cold that seemed to be going the rounds – head and back aching and knees and stomach very uncertain – I tried anew to accumulate the mana surcharge, then picture myself standing still but the world around me sinking on all sides as I was automatically elevated into the level of the light and na Aumakua. I gave thanks and affirmed the fact that I had risen into the light and that all within and without me was bathed in the light and made perfect. Suddenly, with no sign or mental or spiritual sensation, I found that I was healed – feeling perfectly normal. It was a priceless experience, more valuable by far for the faith it engendered than for the momentarily uplifting emotions of love and gratitude or the respite from the minor illness.

Only once before had a sudden healing come to me, and that back in Hawaii in 1919 when I stood one evening at dusk in a deserted old parsonage which had been assigned to me, unfurnished, for my living quarters. I happened to be actively ill with a liver attack, head swimming and pounding. Hardly expecting help, I lifted my face and asked silently for healing, and instantly it was there, leaving me with the feeling of standing in the midst of a strange silence. These are things hard to describe, but those of you who have had similar experiences will know just what I mean.

Now, at each of the TMHG periods and often between times, I go through the same mental processes, picturing the darker levels falling away below me as I feel myself lifting into the light. In the TMHG periods, with the contact letters in their box on my knees, I picture the connecting aka cords, and affirm that I am drawing all of you with me, up… up… into the light. I am confident that we are being helped to better and better results. Rise with me when you can.

THE SUN RISES EVERY DAY

This may be a symbol for us to keep in mind as we rise into the light for healing of body or affairs – healing for ourselves or others. The difficult thing seems to be to hold the high rate of vibration steadily. After the healing of which I have just told, last week, I did not remain completely restored. By the next evening a few twinges of the malady were back, and once more I repeated the rising ritual, this time working for a close friend who had been taken down with the same virus infection. For four days the process of rising and endeavoring to pull my friend with me went on, each time bringing almost normal conditions, but with the friend relapsing strongly, and only at the end of the fifth day recovering all but normal strength.

In an old prayer of welcome made by a high kahuna, Hewahewa, to greet the arriving missionaries, he opened with the words, Ku, ku la, kulalani… which have been translated “Rise from the low sitting position on the ground, to the knees, then to the full standing position. Stand in the light. Stand united, stand firm in the high place.”

It is the standing firm that we must learn. Na kahuna taught that one must be kala-ed or cleansed of the sins of hurt done others (or against one’s own body, it is to be thought) as a preliminary to successful “standing firm.” For your information, I made a preliminary searching of my heart for “sins” and asked help in being cleansed, also making a small pledge which I could and am observing as part of the ritual. Na kahuna also taught that the unwanted condition should be put out of mind. This is very important, especially when the actual pictures are being made and presented to naAumakua. I have before me a letter from one of our advanced students, HRA H.F. of Chicago, who recently ran into some hard going with his wife, and who tried to use Huna to call down help. They have the advantage of being able to talk with the Aunihipili of the wife under mild trance conditions, and so asked it what was wrong. It may have had the help of the Aumakua in giving the answers. Here are parts of the letter:

In light trance, the Aunihipili said through Mrs. F., “H. actually doesn’t like that extra job. He doesn’t really want the job, but just the income. He shouldn’t pray for the job, therefore, but for the income. Mrs. F. (who was injured and had suffered some bad employment reverses) needs courage and insight enough to know that she need not work for and further the interests of the wrong people, and will find the right work and the right people if she hunts for them under guidance. She has been compromising the truth of the matter, even fooling herself, but never the Aumakua. This is not fear of not getting a salary, it is simply lazy thinking. She invited this illness as a way to avoid taking the steps outlined here. Her prayer was answered. H. is conscientious where right and wrong are concerned. He fights forever inside himself. But in so doing, he gives reality to the very thing he dislikes. By accepting a wrong as a thing, his PRAYER HAS TWO FACES, the wanted thing and the unwanted. He MUST learn to ask for what he wants – what he really wants – and to UNSEE the wrong entirely. No use trying to make wrong people do right things; you need evil spirits to force people to do things. Avoid that. If you want a book published for the good of humanity, pray for that, not care who publishes it. If you want a book published for profit, pray for that, but don’t dilute things by also trying to make specific people accept something they, for reasons of their own, do not want.

Comment: I think it most important that we remember at all times that every prayer is like a two-sided mirror, and that both sides must be made to reflect what is desired, not what we wish to have lifted from us by na Aumakua.

CARBON AND MAGNET REPORT

A number of HRAs have been sufficiently interested in the matter of “Vitic” to try experiments with the carbon and magnet. I am still wondering why my mana count via the pendulum drops to a low point after holding the carbon and magnet, and why HRA Verne Cameron’s water dowsing sense fades away for a matter of twenty minutes. HRA E.R., who runs her tests with care, reports: “I find holding the carbon in the left hand and magnet in the right, brings about a calm and restful reaction – being of a very sensitive nature, I feel the force or current stimulating the cells. I reversed the above and brought on a tight feeling in the throat that ended in a coughing spell, so know that the magnet for me is for my right hand and carbon for the left. I was naturally left-handed as a child, but was forced to become right-handed – a mistake modern parents should avoid. I now do everything with my left hand but write. I am inclined to believe that with the use of the carbon and magnet, one may be able to raise one’s brain radiations.”

HRA Sherman Peticolas has sent us the information as to where to get carbon and magnet supplies. “The carbon rods should be ordered – catalogue section 5955 – from the National Carbon Co., 292 Madison Ave., New York 17, N.Y. The minimum order is for 6 1-inch by 12-inch carbon rods shipping weight from Fostoria, Ohio factory, 3.54 pounds. The price is 63cents so calculate the proper rate and add postage to cover. The Alnico magnet of the right size is the one and three-quarter inch one Catalogue number 4975, $1.25 each post paid, from Johnson Smith & Co., 6615 East Jefferson, Detroit 7, Michigan.

JOHN HILLIARD’S VERY IMPORTANT BOOK – THE METATRON THEORY – IS OUT IN A FINE NEW EDITION

If you are a fairly new HRA, or if you failed to get a copy of HRA John A. Hilliard’s very important book from HRA Meade Layne of BSRA who sponsored it, I strongly urge that a copy of the new edition be ordered while stock is in hand. (BSRA, 352k Adams Ave, San. Diego 16, Calif. $2.08, plus tax if in Calif.) I reviewed this book in Bulletin 21, page 3, and still consider it one of the outstanding contributions to the Huna study. The world of PHYSICS has been baffled by many things because it lacks knowledge of some of the invisible elements known for centuries by na kahuna. Mr. Hilliard has made a careful approach to the problem of adding these elements to the science of modern physics. It is delightful, after suffering for years from mental indigestion through a diet of books written with mush-thinking – or almost no thinking at all – to find Ohm’s Law applied to the mana, the aka and the thought-form, with each conclusion verified with its proper mathematical statement of facts as they relate to other known facts. If you happen not to be familiar with physical measurements, here is a book so simply written that one can get the explanation at each step and take the correctness of the formulas for granted. If you, like myself, are more than a little sick of all the unproven gabble about such things as “seven rays” and seven of every other imagined thing, spend a few minutes a day for the coming year with this book and get the taste out of your mouth. Or cut your thinking teeth on this quiet book which is filled with amazing new possibilities.

MUCH EXCITEMENT OVER THE NEW “Aurameter” of HRA CAMERON

Since the news has been spread concerning the “fantastic” findings made by HRA Verne Cameron with his special dowsing instrument, the demand that he make them available to HRAs and BSRAs has become a rising clamor. Finally, Mr. Cameron agreed to take time out from his work of locating wells to “tool up” so he could make some of the instruments.

A TEST MODEL was brought in for my inspection a month ago and I watched it put through its paces, tracing the fan-shaped auras over signatures, outlining the aka-aura of myself and others, and so on and so forth. Last week one of the new models was laid in my hands as a special gift. It is a beautiful little instrument, plated and polished, with its horizontal pendulum-like arm held at one end in a cleverly designed bearing that allows it to swing sideways under the push or pull of the incredible something which is coupled with auras of water, men and signatures (to say nothing of invisible forms three deep over one’s head, and ending in a ball).

THE INCREDIBLE SOMETHING has no business to EXIST. It doesn’t belong. “There just couldn’t be any such thing” – and still, there it is. Mr. Cameron has battered his head against the stone wall of scientific incredulity for a number of years trying to get a hearing. It hasn’t been a matter of the instrument – in his hands – doing anything from outlining the aura rising from water deep in the ground, or showing where the spine is out of kilter, or which tooth was bad and whether the liver was sick or not – for he demonstrated these things repeatedly – but the trouble was that there seemed to be no earthly reason WHY the instrument would work. It made no difference that Mr. Cameron had a theory that explained the instrument rather well. There “Jest couldn’t be no sech animul.”

QUITE NATURALLY everyone wanted to take the instrument and make it work right off, like any other machine. But, even more than learning the pendulum or Biometer, this demanded native psychic ability and practice combined – something no one either had or would take time to develop. In fact, almost no one had the slightest idea what Mr. Cameron was trying to tell them, until he ran into those of us who knew Huna. As soon as I saw him work the gadget and tell me in a second what tooth was complaining and causing the aka-aura to bulge over that location on my cheek, I sat up and took notice in a very large way. I am still taking notice in an ever larger way. I am not sure I am actually able to use it yet, but if I am not, all I can say is that this beautifully made little instrument is haunted part of the time.

MEADE LAYNE, F.H.F., and famous medium MARK PROBERT recently ran tests. Mark was able to use the instrument right off the bat. Meade couldn’t. Some others got partial results. (See recent BSRA release if you belong.) The spirit communicators were excited and took a hand in planning the tests, and one of them suggested that a search be made for his location, in his invisible body there in the seance room. He was very soon found, although he had taken up a most unusual position. At my suggestion, Mr. Cameron has named his “gadget” THE AURAMETER, although it measures lines of force as well as auras. The instruments are now available at $15, post paid. Address HRA Verne Cameron, Box S-218 Grand Ave., Elsinore, Calif. if you want one. And DO let me know the results if you get – if any.
MFL

November 15, 1951

For Huna Research Associates
Covering the experimental approach to the use of Huna
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

NEWS FROM THE STUDY

THE BOOK which I have been writing on for the past six months as a means of making a living, has been completed, but, for unforeseen reasons, will probably NOT BE PUBLISHED. I wish to express my deep appreciation to all of you who kindly asked me in advance to reserve a copy for you. Should plans change later, and the book be printed, I will announce it.

HRA Dr. Nandor Fodor offers consolation for all HRA book worms, however, in a letter just in. Any of you who like to buy new books bearing on the mysteries and puzzles of the submerged part of our consciousness, may have a copy of his book, THE SEARCH FOR THE BELOVED for $3, or, as a combination offer, with the NEW APPROACHES TO DREAM INTERPRETATION, for $7. Add 12 cents postage for each book and tell Dr. Fodor to whom you wish him to inscribe the books. His address is, The Park Central Hotel, 7th Ave. at 56th St., New York, N.Y. Both books have been reviewed in the Bulletin, and either one is a delight to one with a love of the newest information on the psychological puzzle of the subliminal. Dr. Fodor deserves warm thanks for making it possible for the HRAs to get his books at special prices through him. (By the way, if any of you have a copy of his ENCYCLOPEDIA OF PSYCHIC SCIENCE from which you could be coaxed to part, will you let me know, and set your price? Two HRAs desire very much to get copies. Last quotation on them was $15, only there weren’t any.)

HRA Elsa Barker, writer, student and most penetrating judge of the materials of our field of search and research, writes from New York to call attention to a page (Pg. 11) of statements from Dr. Fodor which cover much new ground in a few lines. I was also struck with them and made to pause and ponder when reading the copy kindly sent for review. I quote: (From NEW APPROACHES TO DREAM INTERPRETATION)

“These are samples of the endless ways in which dreams may represent the ordeal of our arrival into this world. Sometimes the dream is so precise that one can reconstruct the story of a delivery of which the dreamer has no conscious knowledge. A regressive fantasy is not necessarily the right explanation. But could the facts be recorded in the mind of a newborn child?

“The question is bewildering because we know little of unconscious mental processes and only grudgingly admit that such processes exist. We must make the admission because every successful psychoanalytic integration speaks of some principality or power which has control over the TOTAL content of the unconscious. Without such power, the concept of the unconscious ‘mind’ is meaningless, as ‘mind’ involves the ability to comprehend and organize. It is also evident that the integration of a personality is more dependent on unconscious than on conscious cooperation. Something in the patient’s mind must desire ‘becoming whole’ and must see to it that the proper time and the right material should come forth in dreams and associations. We may call this principle the integrative design, the soul or the higher self; the name does not matter.

“I prefer to call it the organismic mind. Before birth, whatever faculties the organismic mind possesses, are turned inward. From the moment of birth they are turned outward.” (Underlines are mine. M.F.L.)

MORE ABOUT THE USE OF THE MAGNET AND CARBON

From HRA Dr. Oscar Brunler – He has carried out experiments with the “VITIC” and has found that the magnet along with the carbon give beneficial results very often. He also has found the use of the magnet generally beneficial when used without the carbon. However, he gives this warning. The magnet should be tested with a pendulum to determine which pole of the magnet is the one to press the ball of the right thumb against during the holding period.

INSTRUCTIONS: Lay the magnet on the table. Place the right hand so that the ball of the thumb, not the tip, is opposite one pole or leg of the magnet at a distance of about four inches. Now, hold the pendulum so that it swings in the space between magnet pole and ball of right thumb. (Pendulum being held with the left hand – or reverse for left-handed HRAs.) If the pendulum swings back and forth between thumb and magnet pole being tested, that is the right pole over which to place the thumb ball flatly (leaving the other pole untouched). If it is the wrong pole, the pendulum will not swing in any direction.

Dr. Brunler, in his experiments when first testing “Vitic” force, discovered that by holding the thumb over the wrong pole, it caused severe nerve reactions – in his own case a sharp sciatica in the right leg lasting for four days. This led to the pendulum test, and with the correct pole used, the results were stimulating and beneficial. It is to be taken for granted that each person should test to find out what gives the best results for himself – size of magnet or magnet and stick of carbon, length of time held and any other variation, such as ball of thumb over the proper pole, or other bodily application to the pole. (The horseshoe type of magnet is held by Dr. Brunler with the ends up, lightly grasped with his fingers in his palm so that his thumb can be applied to the correct pole – held nearest the thumb – and the other pole be left uncovered and pointed upward. A straight bar or fragment magnet could be held with the right pole upward and the wrong one downward.)

We have no definite idea of what the magnet and carbon do to the body or to the mana or vital force. The iron in the blood does not respond to magnetism, so we learn. Something, however, seems to happen. I find that I begin to breathe more deeply and that I seem refreshed after two minutes. Longer holding seems, with me, to make no additions to the beneficial effects in my case. It will be noted that HRA Verne Cameron found that a 20 minute holding caused him to lose for a time his ability to sense underground water flows. His 12 year old son became nervous after a similar period of holding. In both cases, magnets were of the bar (fragment of junked magneto magnets) type and the wrong poles may have been used, or the wrong sizes and time periods. Rough drawings may clear the matter of poles:

1. End of horseshoes magnet or one pole of bar magnet
2. Correct direction of the pendulum swing when the right pole of the magnet is found.
3. Thumb position

CORRECTION

THE PRICE OF THE BOOKLET ON VITIC was given as half of what it should have been. This owing to my having before me an early and incomplete copy of the booklet. When sending to HRA Meade Layne (see address in Bul. 65), send a dollar and postage for the new and larger booklet. ($1.08.) If you are missing the treat of having the B.S.R.A. releases and the ROUND ROBIN magazine, ask about them, or send $5 for the combination subscription and a list of the many valuable mimeo booklets. You may have lost the address, so I’ll give it again. Meade Layne Publications, 352k Adams Ave., San Diego 16, Calif.

THE EEMAN CIRCUIT

The Eeman Circuit, which is described in the works of an English experimenter, L. Eeman, is the subject of much discussion in radionics circles these days. Some HRAs are trying out the circuits and are having a variety of results, some not as good as had been expected. The circuit is made by fastening six feet of insulated copper wire to a copper or brass handle on one end and to copper wire or meshed strands as in the “Choreboy” pot cleaners after they are made flat. Two of these outfits are used. One is placed under the base of the spine of a person lying on his back (the screen wire or choreboy end). The wire with the handle to be gripped in the left hand, is brought out from the screen and held in the left hand (or reversed to go in the right to test the different reactions). The second screen is placed under the head and the wire brought out so its handle can be held in the right hand. This is the “Relaxing Circuit,” if I remember rightly (my copy of the Eeman book is out on loan), and is supposed to help one sleep better and to benefit generally.

Eeman has done much work testing similar circuits. The idea is that the bodily electricity (our mana) will be picked up by the screens and caused to flow along the wires to the hands so that changes in the normal flow are brought about. The supposition is that natural flows may have been changed in some way. This is akin to the magnet and carbon experiments, and I wish to pass on here a warning that some people may pick up too much copper for their good from the flow, which seems to carry with it metals and drugs placed in the circuit. In a recent case in which zinc poisoning was diagnosed, it was traced back to the use of white adhesive tape containing zinc oxide. This tape was used to cover the ends of ragged screen sheets and also the wires at the handle ends. There is a difference of opinion as to whether or not the mana force will flow as well along silk cords, as it appears to do in the Brunler-Bovis Biometer. My own thought on the matter is that the aka thread is the real conductor, or the aka body of the individual, and that the mana flows on the aka substance in direct response to the will of the Aunihipili, who in turn may be acting under instructions from the Auhane. Much advanced experimental work is now going on in England with the “electronics” type of instruments used for diagnosis, for treating, and for many other purposes. It looks very much as if we were closing in very rapidly on much new and very enlightening information in this corner of the field.

THE STRANGE CONES of HRA Verne Cameron

[These] also belong in the forefront of investigations in this part of the field because he collects a force unknown to physics and which can be measured only by his dowsing instrument at this time.

This is a fascinating story in itself. Mr. Cameron was trying to find a way to collect and strengthen the radiations which dowsers sense coming up from underground water flows when locating wells. He wondered if wire coils would gather and intensify or focus the radiations, and made up circles and cones and coils. None did the work of picking up the water radiations as he had hoped, but in testing them with his dowsing instrument he was surprised to find that they picked up a force which seemed to come out of the air.

Unlike a cone which would reflect light or which would act as an amplifier of sound – sending light or sound from the large end of the cone – he found that the large end pulled in the force and condensed it into a beam of force about an inch in diameter, and which was projected in a straight line from the opposite side of the cone, from the point. This beam was so increased in strength by being condensed in the cone that it shot out in a strong, straight line that could be traced for as much as half a mile (as in his one major test), apparently with the force undiminished.

The beam was found to follow a copper wire attached to the tip of the cone, and that several cones could be hooked up in a string with wire, then the beam led off along a wire for test purposes. In one test (hoping that the beam would make plants grow faster and better) the wire was buried a few inches under the ground in the soil of his garden. A package of radish seeds was halved and part planted in a row over the wire, the other part in a similar row ten feet away from the wire. The seeds over the wire hardly grew enough to make a showing, but those at a distance came up thickly and grew in the regular way. Water and other conditions were kept the same for both rows.

Following this lead, Mr. Cameron tried applying the end of the wire to his arm to see if it might kill out a trichina infection in the muscle (an unfortunate condition with which he had been contending with not too much success). By experimenting, he found that if the wire was held pointed down against the skin over the trichina pocket for 20 minutes, it killed the infection but not the living tissues of his arm.

The most force is collected when the cones are connected. His present test set contains three cones made up of aluminum sheet material with a wire-hitching post in the point of each. The cones are about 22 feet across and pitched to fit the angle of a carpenter’s square on the outside. They pick up the force best when hung by the edge at a distance of over 6 feet from the ground. Here is a rough sketch of how three of them are hooked up in a try for a “cyclotron effect.”

Cones hung around an imaginary tree and beam shooting out in a straight line from end of wires. Note wires connecting cones from inside of one cone tip to outside of the next.

This set of cones was nested and being carried in Mr. Cameron’s car recently. He found his back so hot he thought the seat was on fire, but investigation showed only the cone points aimed at his back. The position of the cones was changed and the sensation of heat vanished. No harm was felt as a result of the happening. Eventually, when/if/ever we have our great HRA laboratory, experimental work will be done to see what can be done with this force. Meantime, Mr. Cameron carries on energetically in what spare time he can find. Last week he drove to the city to be with me and carry on more tests of the invisible shapes and figures above the head. This is what happened:

THE INVISIBLE FIGURES ABOVE THE HUMAN HEAD AS FOUND BY CAMERON

The fantastic becomes more and more fantastic in this investigational angle. Expecting Mr. Cameron, I invited HRA Mrs. D.D. to come over so that we might test her for figures above the head. She is a very much experienced searcher and student, of mature years, and one who should have all possible development of figures by now over her head.

An extension ladder 28 feet long was put to use to get Mr. Cameron high enough to feel around in the air above heads to see what might be found at the highest level. He climbed the ladder by degrees, testing as he went. The usual halo with the center hole was found above my head, a cord leading up to the first figure, which stood about three feet above the halo and which was about the size of my physical body. From its head rose an invisible cord, and, without a second halo, it opened out into the second figure, again the size of the body.

After carefully outlining the second figure with his instrument, which swings away from the invisible figure as it is about to touch any part of it, Mr. Cameron found a cord leading upward from the head, but was unable to follow it. He had already left the top of the ladder and had mounted to the top of the brick chimney. I laid myself out flat on the lawn at the base of the chimney, reducing the height of the figures in the air by six feet, and the investigation continued (to the evident surprise of those passing on the busy street – mostly in cars and buses). Above the head of the second figure, the cord lifted about three feet and ended in a ball about 2 feet in diameter. Something seemed to be fastened to the north side of the ball, and, after much feeling around with the instrument, it was found to be something about 18 inches wide and about 4 inches thick, which fell like a curtain, unevenly, down to the level of the top figure’s shoulders. What it was, neither Mr. Cameron nor I can guess, unless it is some new growth or flow of force in a static position. Above the ball there was NO CORD – nothing. Considerable time was spent to make sure of this. No aka thread or cord leading “up” was found – no trace. We speculated that such a cord reaching to the Aumakua might only appear and come into active use during prayer-actions. Perhaps later we can test this angle.

HRA Mrs. D.D. was next tested, and also found to have two figures over her head, but owing to the difficulty of having a lovely and dignified lady stretched out on the browning grass, and to the fact that Mr. Cameron was getting psychically tired and did not feel equal to mounting the chimney again and balancing himself on it, we were not able to find out what might replace the ball and curtain of my test for Mrs. D.D. As it was growing late, tests on other members of my family were put off.

Mr. Cameron sketched for me the figures as he found them for me, his daughter and his son. I will try to give an idea of them.

Figures outlined above heads by HRA Verne Cameron with his dowsing Instrument

#1 is his son, Larry, 12, who had wing nubs and a halo, but no figures except the 2 foot ball

#2 is his daughter, Estrella, 24, with larger wings, a halo and one figure of the the size and outline of her body. No second figure, but an inverted cone

#3 is MFL, 61, with long wings, halo, two figures, 2 foot ball at top, and curtain falling from north side of ball. HRA Mrs. D.D. 65, had same figures as far as measured to top of head of her second figure.

REV. JESSIE CURL AND HER WORK

Huna Research Associates will remember that in recent Bulletins I have told of Rev. Jessie Curl, the English housewife who accidentally discovered that she was highly psychic. She first developed the ability to contact the spirits and to give messages at Spiritualistic Church meetings. Her clairvoyance increased. She traveled to Australia and India, and spent some months in Canada and U.S.A. On one of her voyages she stopped in Samoa, and while there became psychically aware that she had attracted to her the spirit of a Samoan chief who was also by way of being a kahuna of parts, and whose name she got as “Hula.” Later this was corrected to H00`la, meaning “To heal” (”Cause light”) (Pronounced Hoo-la, as if each “o” was long, and la as lah.)

When she left Pago Pago, Hoo`la went along. He contended for first place with her as spirit guide with a Hindu and a Tibetan, managing soon to replace them rather completely and to cause a change from simple clairvoyance and message work to healing. He often took over when she was in the trance condition, and, little by little, he induced her to use healing methods of his choice.

In London, a famous artist who sees psychically and draws portraits of spirit guides, invited Rev. Curl to have a picture done of the Tibetan guide. At the sitting, Hoo`la took over her body, set up a clamor, ousted the other spirit, grabbed crayon, and began drawing the picture himself. The artist agreed to portray him, was given back the crayon, and there resulted a remarkable head, massive and square, typically Samoan, grim and still kindly.

Hoo`la soon demonstrated great healing ability, working through Rev. Curl. He impressed on her the need of breaking down the conditions in the aura (aka body) of the patient with passes of her right hand – passes of a fluttering and rapid scattering motion – while putting the healing force into the sick part by pointing her left hand directly at it. She was able to locate the sick parts psychically, say what caused the trouble in most cases, and to bring about a complete and permanent healing in a large part of the cases in either three or six or nine treatments. (Treatments ran in multiples of three for some unknown reason.)

The healing power demonstrated, the urge to travel and heal became strong. In order to do this work, she accepted ordination as a Spiritualist minister from the hands of good friends, and her work and travels began in earnest. Having no knowledge of the lore of na kahuna, she still came to understand that contacts had to be established with her patients and a form of healing energy transferred with the held intention of healing. Once the contact (aka thread?) had been established, the healing continued steadily, even after the treatments had stopped, until a complete healing was brought about. She came to stand on a platform, point to someone in the audience (sometimes with her elbow) and make a contact along which she could send the force, often causing immediate freedom from pain and healing. Not knowing what else to call this force, she thought of it as beamed cosmic force. (High level of mana?)

Not long ago, and quite by chance, she became acquainted with an exceptionally well-informed and able student, HRA T.C.R., who at once recognized in what she did all the earmarks of Huna being put to use in various ways short of the release of fixations of an obscure and major nature. He introduced Rev. Curl to Huna, gave her a copy of my book, and set her right on a number of matters. Very shortly, the name Hoo`la came as a correction of what she got as Hula. Letters were exchanged with me, and as her present tour continued on the West Coast, from Vancouver, Seattle and Portland, I received letter after letter from those whom she healed, giving me the details of their own cases and those of their friends. The proofs soon became most impressive.

Last week Rev. Curl and her husband, David Curl (a lesser healer and fine man), came to Los Angeles. I watched her work at a small church, accepted her invitation to tell her audience a little of the background of Huna lore, and had the opportunity to become better acquainted.

I would say that her healing ministrations rank with those of the famous Harry Edwards of England. She seems seldom to fail to give some relief in one treatment lasting hardly more than a minute or two, and often remarkable results are obtained so rapidly that they may properly be classed as instant healings. Goiters vanish, hearing and often sight return. There is hardly any condition that can be mentioned that she has not healed. This afternoon (as I cut this stencil) three HRAs, sitting within eight feet of where she stood and patients came to be treated, watched with great care in order to be able to report to me what they observed.

Two cases were outstanding. One was that of a young woman just out of [the] hospital after [a] bad auto accident injuries. One leg was a half inch short and she limped badly. The treatment with the passes and giving of healing force began. The girl suddenly said she could feel her injured leg stretching. In a few moments she was walking normally and a test showed both legs the same length. A second case was that of a woman so stiffened in spine and hips that she had not been able to tie her own shoes for some years. She was able to tie them at the end of the treatment and to pick up things from the floor. Then there was the neck with a “kink” in it so that it could not be moved, but which moved freely in all directions immediately upon treatment. Treatment of facial conditions for a woman on whose cheek was a large red birthmark, resulted in the slow fading of the birthmark as treatment progressed. It was noticed by all three HRAs, who could hardly believe their eyes. After the return of the patient to her seat, the mark slowly appeared again. Much impressed, the observers asked Rev. Curl about it after the meeting. She said that this often happened, and that often, after disappearing for the third time after the third treatment, it did not return. One HRA said, “Rev. Curl stood there with face like an angel pouring out love and healing.”

Earlier, on Saturday evening, it was my privilege to spend the evening with the Curls and hear all about their experiences. Rev. Curl allowed Hoo`la to take control after dinner, and to put me through a strange ritual which I take to be some form of ordination in which he made me an adopted son, then attached to me an aka cord to allow lasting contact with him. A number of Polynesian words were repeated over and over carefully so they could be taken down and translated later via the Hawaiian. There were a number of most unexpected things done, and a journey through our house made with me in tow until a copy of SSBM was located. It was opened and handed to me with every evidence of pleasure and with some urgency. The last paragraph on page 369 was indicated. Read it and share my condition of being impressed and surprised. Prophetic? MFL