April, 1962

I REPORT ON PENDULUM ATTEMPTS TO GET GUIDANCE from the Aumakua. As you remember, we recently made a great “breakthrough” in being able to contact and read in P.A. code either the Guide overlooking each of us, or the Aumakua. At the time of the first discussion of this exciting verification via the pendulum of contact with what I now strongly feel is both Guide and Aumakua, I asked all who could to run check tests on my findings. Several have done so successfully, and one HRA was already ahead of me in his own experimenting.

I next proposed that we see what we could do when the contact was indicated as complete with the Aumakua. I ventured the hope that, having such a vivid proof of contact, we’d get enlightenment or inspiration, guidance etc. We have already seen that psychic “seeings” may be obtained, as in the case of the HULA DANCER and RITUAL. We make the contact. We ask for some form of enlightenment, and relax. We wait and watch expectantly for anything which may come into the mind, or may be seen psychically, or heard, tasted or smelled. Colors, music and straight tonal sounds have been reported, also the smell of perfumes. Vivid dreams which seem to have symbolic meaning have been given. (In case one gets such a dream, it is well upon awakening to ask the Aunihipili at once to give an explanation of the symbology of the dream or things seen in it, otherwise understanding is difficult.)

Before I go on, I wish to say that the Aunihipili seems to have a strange way of making the swings and circlings of the pendulum into its own code to fit certain things it measures. Years ago Dr. Oscar Brunler found that over gold or money or even a check, the pendulum will swing a “V”. Now, at least three HRAs have found that their na Aunihipili give the same code indication as mine for the presence of the Aumakua when one tries for contact, that is, a very large vertical swing that continues for up to half a minute, then turns into a very large and perfect clockwise circle. One is reminded of Jung’s postulate of a Universal Subconscious in which the pattern images of all things exists. Or it could be guessed that we of the HRA have, through telepathic contact, been visiting behind the scenes so that our na Aunihipili have met and decided amongst themselves what code movements to use for certain things. A most interesting thing upon which to speculate.

What we all would like is to be able to contact the Aumakua and to take advantage of its greater experience and wisdom, also its ability to see to some extent into the future. We would like to do what many do who contact spirits and ask them just how to do anything and everything, also what is going to happen and to fix everything that may be wrong or difficult or tiresome. (Unfortunately, some spirits love to pretend that they can do all that is asked of them, and many a person has found to his or her sorrow that to follow such guidance can lead to much trouble.) The truth is that we have found through our own and the race experience that we have to plan our lives as na Auhane, and do the best we can to make a go of things. However, we can legitimately ask for guidance and help from the Aumakua as long as we keep trying to move forward under our own power.

I ran a series of tests after learning to make the pendulum  verified contact, and used the Q & A system hopefully. I asked permission to ask help through the answers to questions, and got a “yes” in reply. But I soon found that my questions concerning the future got no answer. Nor did attempts to learn what I should do next in my work with Huna and you of the HRA. Everything I proposed seemed to get a faintly approving “yes” swing of the pendulum. In a short time I decided that we had reconstructed Huna right in the first place and that we must not ask the Aumakua to do more than push when we have decided in what direction we should best steer the cart. To review our earlier conclusions, I went back through some of the older Bulletins, and in Bulletin XIV I found a place where “Betty”, the woman who could go back and forth to “the other side” and report findings, as related in some of the books by Stewart Edward White, gave sage advice on the matter of getting desired help and inspiration. As only a few of you will have on hand the back issues of the old HRA Bulletin, I will copy out for you some of the passages. They are taken from, “The Betty Book”, “The Road I know” and “Across the Unknown”.

“The recognition of the things you desire, the forming of your definite purposes, establishes a condition as automatically chemical in its action as establishing the arrangement of any other chemical process, such as the release of gasses or the carbonization of flame or the boiling of water. It starts toward the fulfillment of the desire in proportion to the strength, fervor and persistence of your effort toward it.

“It would be ineffectual to eliminate all stress points from your life, for then you would have no experience in producing harmony. You are not entitled to live with beauty unless you keep trying to lift your own world nearer it.

“There exists in you, indefinitely developable, an engine of power, dynamically creative, capable of impressing and molding your material world according as you give out from your inner being its creative force. (Mana?) This is not primarily the mental creative force which you understand perfectly. It is a higher sense of that, the vital principle of life. It comes not from that mere agent of the soul, the intellect, but from the plexus of life itself. Mental force can make a mold or plan, but for completion this plan must have vital principle supplied. Mental force is the light globe only. True creative force carries with it its own current. It is a matter of heart (emotion?) as well as the clearly seen concept of the mind.

“If we take from it only what the need of the moment forces upon us, our existence is niggardly and hampered. No man need be content with only just enough to get by. It is possible to tap the Source of Supply as a conscious and intended act. And in so doing he will find that what he can take from that Source of Supply is limited only by his desire, power and the energy with which he is willing to back it. For it is unfailing and inexhaustible. And sympathetic and understanding.

“We are not the owner, but the agent. We can get everything, unstinted everything that is good for us and that we have earned and deserve. But only provided we know how to give it away after we get it. Take no thought for the morrow – all things shall be added unto you.

“Inspiration comes only in attraction to some definite output, some definite production. It cannot come unless it has a container. (Thought-form mold?) Inspiration only fills what is prepared for it. It cannot be controlled otherwise. It dissipates unless it meets something that helps its particularization. The force wants to be assisted. It comes for that purpose. Remember that. It is a waiting, undifferentiated force that wants to be differentiated. Your business is now to attach something to it and so make it practical.”

The above paragraph on the nature of inspiration was most important to me in my testing. The idea of a mold to be filled by an impersonal force seems odd because the force should be, after the Huna way of thinking, the high mana of the Aumakua set to work to carry to us thought-forms or mental pictures of the things we are inspired to do. However, the impersonal element seems to be indicated in the words used by na kahuna to indicate “inspiration”. Here we have hanu which has several meanings: “to inspire or draw in breath; to act with energy; something evanescent (like breath and difficult to sense, like vanity).” The roots give the inner meaning of the word. Ha is the symbol of the breathing and accumulating of mana to offer on contact to the Aumakua to empower it to act. The root nu means “to think, reflect, cogitate, or to stir up into action.” There is a third meaning, that of “troubling another by asking favors,” and perhaps that is what we do when ask too often for inspiration from na Aumakua without first making a plan which can be helped along, provided that it is a plan approved by the Aumakua, as desirable.

Another word for “inspire” is hoo eu eu. It means to “stir up or excite to action”. A third word used is hoo lale lele, which also means to urge into action, but whose root la indicates that the Aumakua is to be contacted and the prayer and mana sent “leaping upward” to it. (root lele). So, one gathers that there was inspiration or some form of help asked for by na kahuna, even if there is nothing in the words to show that the assistance would be anything more than to hurry up one’s action rather than to guide in the matter of just what action was to be taken.

Despite the indications that one must make one’s own plans and decisions, I tried asking whether my different plans (which I thought up and asked about one by one with the pendulum talk) were good to follow. The pendulum response was a strange one that varied from the smallest swing to a strong one. I take it that this may indicate a degree of approval, and that the strongest swing might show the best plan. One plan seemed to get the strongest swing of approval, perhaps because I considered it the best, (although by far the most difficult). I asked whether I would have health and strength to carry out the plan, and got a middling strong swing of “yes”. I asked whether such a plan could be financed and brought to a successful conclusion and got a similar answer. After a number of test sittings, I finished with the impression that it was up to me to try to carry out the plan if I so desired, and that If I went into action on it, help would be given – just what kind of help, I could not say, but from past experience the inspirational help is much like other kinds. An idea comes, or a book gives a needed piece of information or provides a new pointer for progress. That events are shaped and even people used to give help is something my experience in the past has repeatedly shown.

MY PLAN should not be mentioned and curiosity aroused if it was not to be divulged.

I pondered long on whether or not to mention the plan, remembering the traditional instructions given the candidates for initiation: “DO, DARE and KEEP SILENT”. The “keep silent” bit, however, was solved in part by consulting the dictionary and seeing what word na kahuna used for “silence”. It was hamau, and it has a secondary meaning of “keeping silent as a part of worship. ” In the hidden or root meanings we have the familiar ha to show that a prayer was to be made in the Huna manner. The root mau has a number of meanings, the first one of interest here is that of “to persevere, to repeat and to do over and over”. This fits well in describing how one must stick to it in carrying out a plan while repeating the prayer action and sending of mana frequently as part of getting inspiration and help. A second meaning of the root is “to dry up”, and this is the symbol of the lack of water or mana. As we know, the mana must be sent often to the Aumakua, we may guess that part of the ha work is to prevent the lack of mana. On the other hand, one cannot but recall the slang phrase for “Be silent”, which is “Oh dry up!” Whether or not talking about one’s plan with others is indicated here, I am not trying to say, but from past experience I know that very often one uses up all one’s energy talking about a plan and trying to meet the objections to it, ending by dropping the plan entirely or by making a feeble start and not finishing.

The plan in question is to get the Huna in Bible material organized and into book form so that it might have a few copies deposited in libraries where students in future times could get at the things we have unearthed and go on from there if they wished. To get into libraries, one must have books bound in hard covers.

Such a book would have to contain a partial dictionary of Hawaiian-English and English-Hawaiian words. To be really good, the complete Andrews Hawaiian-English Dictionary of 580 pages should be reproduced by offset in a single volume, and the English-Hawaiian dictionary of Hitchcock as well, running 256 pages. The new Hawaiian-English dictionary put out by the University of Hawaii at $15 a short time ago leaves out most of the special and root meanings to be found in the 1865 Andrews dictionary. There is at present no proper English-Hawaiian dictionary in print. In addition to these two volumes, space would have to be found for meanings which are given in other dialects of the Polynesian general tongue and which are to be found in Tregear’s Maori Comparative Dictionary, also long out of print.

The next problem is to make available the New Testament in Hawaiian and English. Either this book (if available) would have to be purchased from the American Bible Society or sections reproduced by offset. This book can be had at the present time for $1.25 plus postage. The Hawaiian Bible, complete, may be had also, but with no accompanying English translation.

A list of symbol words and their meanings would have to be provided as well as a list of words with their root meanings explained with them to get at the Huna coded meanings. Then there would be the book itself, explaining everything and giving the inner meanings of many Bible (especially New Testament) passages when they are presented and the code is laid bare. In this main book would need also to be given extracts from THE SECRET OF THE GOLDEN FLOWER and from some Yoga literature as the coded Huna is shown in its spread. A section would be needed to give the early beginnings of the system as traced in ancient Egyptian beliefs, practices, words and glyphs which are part of the old writing.

THE PLAN’S GREATEST OBSTACLE is found in the fact that the type of person to whom Christianity is preached in the various churches, will have nothing at all to do with anything which offers to change a “jot or tittle” of the dogmas which their particular sect fight, bleed and die to defend. These are the people who would have to be interested in the material under discussion and to be brought to buy the books if publication is to become possible in the ordinary way. The people who have broken with orthodox Christianity will seldom do more than throw up their hands at the suggestion that they go back to examine the inner teachings. We have only two active HRAs who are ministers and who understand and value Huna. Letters to the Vatican to try to interest the Roman Catholics in having a look at the materials got no attention unless my books were noted and placed on the black list before my letters were thrown into the waste basket.

Direct by mail advertising has fallen by the wayside for book promotion since postal rates have gone up to the present high point, and the lists of names of book buyers have become so “dirty” that only a fraction of them can be used successfully.

This leaves the frail possibility of interesting some Foundation in financing the publication. However, in the past, approaches to them have been met with a polite, “Don’t bother us Mr. Crackpot. We are busy.”

And still, there must be many Christians in the world who would be of sufficiently open minds to examine the material we have uncovered, and, perhaps, find it of great value. That is one of the reasons why I keep returning to the project despite all the apparent obstacles which stand in the way. I shall keep scratching around and go ahead slowly with the writing, meantime asking for Help and Guidance in the project. I will report when there is fresh Guidance or a new direction is taken. It will be an interesting thing to watch how it works out, and perhaps we can all learn a little more of the HOW of using Huna. Of one thing we can be sure, even now, and that is that we must get up our own steam and start moving, even if very slowly, if we are to get help in finding the right track to follow.

A CHECK ON THE PENDULUM as used in measuring the contact with the Aumakua has been run by HRA Hal Falvey, of Chicago, who’s letters and objection to the belief in spirits have often appeared in the H.V. He reports:

“The March H.V., which, as usual, was a dandy issue, reached me last evening when I was so tired I was like one in a fog. It revived me and I tried to cooperate on the pendulum experiment – the first time I have used the pendulum in a few years. As I accumulated mana, a brisk clockwise rotation started, and continued in increasingly wide circles. I asked, ‘Is the path clear and am I in contact? At once came a strong side to side swing, my ‘yes’ signal. I then prayed for (two things mentioned) and got a vigorous ‘yes’. I then signed off, thanking the Aunihipili and Na Aumakua. Next month, after more prayers and penduluming, I’ll report.

“Mary (Mrs. Falvey) and I feel that messages and answers to questions such as mine above, come from the Aumakua via the Aunihipili in the usual circuit. The fact that a message may not be in symbol form – as was the case in my little experiment, makes no difference, we think. Depending on the individual, the moment and the question, the answer might come as a pendulum swing, a vision, a voice, a symbol, or an authoritative hunch. Since we distrust SPIRITS in general, it might be unlikely for us to get a message in vision or voice, but a hunch would seem probable.

“Don’t laugh, but lately Mary hasn’t done nearly so much prophesying in light trance because we ran across a 35¢ paperback dream book with which we have got astonishingly accurate results, consistently, for about a year. It is titled, YOUR DREAMS, by Thomas B. Thompson, Perma Book M 4206. Affiliated Publishers, Inc., distributors, 630 Fifth Ave., New York 20, N.Y. And published by Pocket Books, Inc., New York. (I’ll try to find a place where I can get copies for those of you who may want them and have trouble getting them locally. MFL) Crochety old Carl Jung flatly refused, so far as I know, to accept anything resembling the Huna ideas about dreams, preferring much more elaborate and fanciful hypotheses. But, curiously, we thought about the possibilities in dreams, both of our  Aunihipilis caught on without any instruction whatever and operated, producing prophetic dreams such as neither of us had known before. One must learn to make a quick and accurate record of dreams, and learn to know what is significant, getting the hang of it in general, but it is really quite simple and, as I said, surprisingly accurate, at least for us. One good thing is that, where before I’d ask about things we wanted to know and would conclude with the question, ‘Anything else we’d be interested in knowing?’ we’d get some more data, or not, and too often not. But the dreams give us a fine preview on things about which we had not ‘dreamed’ of asking. (See Chap. X, beginning on page 173 of my book, Secret Science Behind Miracles for the Dunne method and an account of my experience in using it successfully to dream of the future. Dunne’s book is, An Experiment In Time. MFL.)

STRAWS IN THE WIND OF PSYCHISM are most interesting these days, showing, as they do, the quickening interest in psychic things, and the belated response in some of the churches (not the Catholic) to the gentle prodding of a few advanced individuals who feel that the basic things of Psychic Science should be allowed to come back into the fold, especially healing such as was taught in the New Testament. Many of the church members have been going over to spiritualistic views and for a long time the churches have looked with dismay at the numbers of members who have demanded healing and a healing philosophy, these all to often joining the Christian Scientists and New Thought “Science of…” groups.

Here in America we have had for the past few years a group (of which I am a member, even if not an active one) called “The Spiritual Frontiers Fellowship.” The purpose of the organization is to introduce healers to the churches, some using the Spiritualistic methods, some laying on hands with prayer, and some encouraging the study of psychic matters such as ESP. Group prayer is in good standing. I had hoped that when Huna was introduced to the leaders of the Fellowship, they might be able to see its significance and perhaps add a few things to the regular healing methods with beneficial results. (I was thinking of the cleansing or kala rite and a type of confessional, also making amends to gain a feeling that one is worthy of healing or other help. I had hoped that sending mana to the Aumakua might also be recognized by a few.) In a general meeting of the Fellowship two years ago they had a book table, and some of my books were offered for sale, a few being sold. But after that something must have happened of which I am unaware, for in the small magazine published by the Fellowship, none of my books are included in the long list of books recommended and offered for sale. I suppose those in charge of the work are a good example of timidity and reaction in the psychic field, and that little is to be expected of them when it comes to anything so revolutionary as the secret teachings of the greatest healers the world has ever known, na kahuna, one of whom seems to have been so skilled that he started a new school of religious belief by dint of demonstrating the healing value of what he knew. I speak of Jesus, of course.

As usual, they are well ahead of us in these lines in England. An excellent new book has just been published there covering some aspects of the effort to get psychic healing and “seeings” recognized in the Church of England. Let me review the book for you here.

FRONTIERS OF REVELATION is the intriguing tide of a new book by Francis Banks. (It may be had by mail from the publisher, Max Parrish & Co., Ltd., 55 Queen Anne St., London, W 1, England, price 30s, plus postage. A five dollar bill should get one a copy.) Miss Banks, who was for 26 years a member of an Anglican Order in South Africa, then for 15 years head of a Church training college in England, (or perhaps this was also in Africa) reports on the results of the sending out to many members of the Church a long list of questions concerning their psychic and mystical experiences, interests and opinions. The book digests the many answers and gives a large number of the answers which were sent in. One is surprised at the inward experiences which are reported and the interest taken by a small fraction of members in things psychic. The material is skillfully arranged and is discussed in a penetrating and sympathetic manner. All of the main divisions of Psychic Science, from seances to psychokinesis have been reported on in the answers to the list of questions. Healing, prayer, prayer group work and results, even “speaking with tongues” come in for inspection and comment. What pleased me most, (I admit wickedly) was that at last we have had at least a partial recognition of Huna and the fact that it belongs in this field. A few paragraphs are given to Huna and two of my books are mentioned with myself as author. By reading carefully between the lines I could see that Miss Banks had added some of the Huna concepts to her way of thinking, especially the idea of the aka cord and thread with its part in telepathy. She mentions my account of my experiences in which I was able to dream into the future via the Dunne method, and gives a good glimpse of the Huna healing philosophy, of the Aumakua and of the braiding of the aka cord and the sending of vital force along it. Her final chapter is headed, “Revolution or Reformation?” In it she lays open the problems confronting the Church with great skill, quoting many men of the cloth, high and low, as she calls for the restoration of psychic elements in a faith which must catch up with the trends of modern research or face revolution in the ranks. Evidently the bishops who are quoted and one of whom has written the foreword for the book (The Right Reverend the Lord Bishop of Southwark) see the danger of continued exclusion of the psychic factors in the Church, also the benefits which an understanding and use of the psychic factors can bring. The story of her own life in an Anglican Sisterhood, and of her gradual finding of the new world of psychicism, makes fascinating reading. Once she began to survey the materials of Religion, everything became grist for her mill. Mysticism in the Church led to the Mysticism of the Orient. She inspected the several schools of Theosophical teaching, including Steiner’s, and, inevitably, went on to Psychic Science and the several conflicting schools of Psychology, apparently missing nothing of importance, and in due time arriving at Huna. A very important BOOK for this field.

A PROMISING PSYCHIC has been reported by HRA John W. Aiken, D.O., who is a vice president of the Spiritual Frontiers Fellowship. The psychic is an engineer living in New Mexico and busy with his regular work. However, in the past few months he has been working in secret with some doctors who have found that his spirit guide can diagnose and describe treatment successfully in difficult cases where the living doctors are stymied. Tentative plans are being made to set up a Foundation which will hire the engineer and so make it possible for his services to be made available to more doctors. This is a little like the work done by Edgar Cayse who worked in hypnotic trance, but denied spirit help. He was able to make a diagnosis and often to advise treatment or direct the patient to a specialist who could be helpful. This plan is just taking form, but if it can get going properly, we of the HRA will be most pleased to know the details and perhaps can help with the Foundation. Some of us often need help over and beyond what the family physician or even a specialist can offer, and we frequently have friends who have failed to get proper diagnosis and treatment. In the TMHG work I am getting more and more calls for help in cases which do not respond to regular treatment. At the moment there are four cancer cases, one of polio trouble with the lower limbs and three whose trouble baffles the doctors. In the TMHG we do the best we can, but always welcome Guidance to proper medical help.

By the way, the clock will be set ahead for daylight saving time during April. If your state does not do the same, please adjust to match California time, as the sittings go by the clock here at 3 and 7 P.M. I am happy to report that some excellent help has been received by several of us recently in cases covering health, employment, mental upsets and social tangles. One has to give na Aumakua time to materialize the pictures of the desired condition, and all too often we fail to supply enough mana for swift response. In cases where others must be brought to help in some way, the answers to the prayer actions appear to be harder to get. We are not allowed to force others to do as we wish them to do. Obsession remains very difficult to handle and this may also be because the obsessing spirits are protected in some degree by the rule against forcing others to obey. On the other hand, in so far as the philosophical end of this matter goes, we know that na kahuna talked with the spirits who were causing troubles of various kinds, pacified them if they had a real grievance, or used mana shock to dislodge them and hypnotic suggestion to force them to leave. They may also have followed the modern practice of asking good spirits to take charge of them and help them to go on to better things. One of the HRAs writes that he spends time each day in such rescue work, being helped by his Aumakua and friendly spirits on the other side. If he can learn to get his spirit friends to remove obsessing spirits from the living and bring them to be worked on, as they do spirits they find lost on the lower planes, the world would see a great technical advance in the field of things psychic.

(Perhaps I should qualify mentions of spirits, in deference to HRA Hal Falvey, from whom another letter has just been received as I write. In this letter he tells of an unlighted stand lamp which was transported for fourteen feet across a room in the presence of a colored maid, who, naturally, was frightened, and who later brought “conjures” to leave about the house to put a stop to the unseen mover of lamps. On March 8th, the force which Hal is certain cannot be directed by a spirit went into action again, moving a lighted stand lamp four inches on a thick carpet and causing one of the gooseneck arms with its globe and shade to fall 30 degrees. The stand fell against the wall. Both Hal and Mary watched the movement with great interest. Mary said, “It didn’t fall. It was pushed to the edge of the carpet so it would fall.” Mary then went, with Hal’s assistance, into a light trance and looked into the matter. She reported that his and her na Aunihipili had joined forces to move the lamp in order to get attention. His Aunihipili gave Mary this message. “For years you drove me without mercy, or thanks. Then in Huna you learned of my existence and often thanked me, but drove me just as hard. Lately you have been treating me better. That was why you suddenly got a good response with the pendulum. We both want to help. We wanted to give a sign, that’s all.” Hal asks what I think of this. I do not know what to think. If na Aunihipili are not spirits, and if they cannot gang up on us and move lamps, then we have for consideration some very interesting psychokinetic actions to ponder. In any event, it will be interesting to see what happens, now that Hal’s Aunihipili has forgiven his man for driving him too hard and stands ready to help in the normal manner. Of course, one must keep in mind the possibility of “coloring” when such a message is received by Mary, her Aunihipili, supposedly speaking for Aals as well as herself. By the way, I found no stock of the paperback, Your Dreams but have placed an order for a copy and have been promised that a few would be stocked. This was up the coast at Laguna Beach, where I go every other Thursday.)

SPEAKING OF BOOKS, reminds me of the book by Dr. Larson, The Religion of the Occident, which I have mentioned in earlier issues of Huna Vistas and which I have urged you all to get and read. It is a fat paperback with fine paper and large print, and may be had for $2. It has been praised by all of the HRAs who have read it except one, who felt that it ran contrary to the valuable tradition which had grown up around Christianity. She had her $2 refunded and returned the book to me. Through the whole of the book I am still finding information of the most enlightening kind. Recently I was looking through some fine used books on early Egypt (which Cigbo obligingly purchased for me), and I came across a picture copied from a tomb in which the god Osiris was shown lying dead and with wheat growing from his body. On page 11 of Dr. Larson’s invaluable book I read, “In countless representations of Osiris, we see the grain sprouting from his body and in thousands of funerary inscriptions we are told that the sacred bread is the body of the god. In the annual Osirian celebrations, images of the god were made of wheat paste and eaten as a holy sacrament. And even as Osiris was the grain which was planted, died, and sprang to life again, so Isis symbolized the earth mother who received it and in whom it was nurtured.. ‘They regarded both the cow and the earth as the image of Isis.”‘

These early beliefs, which came down to us in slightly changed forms, throw a great light on the dogmas of Christianity. The “eating of the god” to get from his body the mana, as in eating a fallen warrior in ancient times, and for the same reason, appears now as the Lord’s Supper or the rite of Holy Communion. In India we see a similar concept in which the cow (and her child and husband) is sacred and must be allowed to “eat the daisies”. While it seems to be a far cry from the sacred rite performed in order to get sacred mana, it really is not, considered in terms of Huna. The inner teachings now are known to us, and we accumulate and send mana to na Aumakua who, in turn, send us back the return flow of their grade of mana. This high mana is the divine “water of life”. It is the manna that fed the Children of Israel in the wilderness, symbolically. It is the bread and wine of the sacrament. It is the power that causes the good wheat to come to life after being dead in the planting. Did you know that the three days during which Jesus lay in the tomb match the three days between the last fragment of the old moon and the first fragment of the resurrected moon? Sun and moon worship covered the Huna worship of the Aumakua as “the Light of the World”. So the old fathers the new.

HRA Dr. E. E. Rogers has given a further report on his experience in using Huna and suggestion to help the obsessed. He writes: “Since having such fantastic success in cases of obsession, by hypnosis, the strengthening of the Aunihipili by suggestion, and, most important, by invitation of na Aumakua of myself and the patient to supervise and add their Mana to the operation, I have found the same speed and certainty of success with hypnoanalysis for cases of emotional instability caused by complexes, impaired abilities, such as ‘drive’, memory, etc. Such things are always caused by unfortunate commands or miseducation by somebody, in the early childhood of the patient, and I find these aberrant incidents can be rendered ineffective to cause compulsions, also in a very short time, and without much effort, and even without having to know exactly what or where they are. In other words, resolution can be accomplished SPONTANEOUSLY by using the same means used to remove obsessing spirits.

“I have known for a long time that the value of diagnosis in overcoming disease is greatly overrated. Healing is spontaneous, and without our conscious knowledge or consent. All we are required to do is TO REMOVE THE OBSTACLES TO HEALING, not, as is the common custom, to try to add some nostrum and to give that the credit for healing.

“No person knows how healing occurs, nor can he make it happen. It happens spontaneously, once the subconscious mind is NOT PREVENTED from normal function. My thought was – why should this not also be so with mental obstacles – and it is. It is silly to have to tell the subconscious what or where the trouble is in the mind, as it would be unnecessary to have to tell it that the cut is in the foot, not the hand. The subconscious is more aware what the trouble is, mentally and physically, than the conscious could ever be. All the expert or physician is required to do is to know how NORMAL function is, and to direct the functions of the mind in that channel, the subconscious by direction, the Higher Self by invitation.

“In the parable of the storm at sea, interpreted according to Huna, Jesus – the superconscious – did not have to ask what the cause of the storm – emotional confusion – was, nor determine the velocity of the wind. This would be the activity of the ‘medical scientist.’ Quibbling about the effects. The Aumakua can, by its very presence, remove the ’storm’ from the two lower selves. And this presence of the Aumakua can be consciously and successfully cultivated and invoked, with increasing certainty, by proper Huna preparation and receptivity. At least it can by myself and many others. This MUST happen in all cases of fantastic healing. In many cases, such as that of Edgar Cayse, the healer is not consciously aware of the mechanism. It is much better that we cultivate this faculty, inborn in all of us, though perhaps in varying degrees, consciously – and  this is entirely possible, with proper technique and persistence.”

I comment: I have been running P.A. readings before treatment and after, on some of Dr. Roger’s patients. The readings show clearly the obsessing entities. We agree on the readings so closely that this in itself is a great satisfaction. Then, with the new method, we read the patient himself and the entities by themselves. This gives us an idea of the intelligence of the entities as compared with that of the patient. In the old method we made one reading for degree and got an average of the combined intelligences. We now also can often get a reading on a helpful spirit near the patient, if there is one, and on his Aumakua. Normal cases show the Aumakua degree standing averaged in with the subjects, lifting it up to fifty degrees. Little by little we are making what is, cumulatively, really surprising progress in the research along various lines.    MFL.

March, 1962

A CHECK IS BEING RUN ON THE SEVERAL GREAT SECRETS OF HUNA

You will recall that on page 3 of the last Huna Vistas (No. 30, for February, 1962), I asked you to join me in working out a “methodology for opening the path” to the Aumakua. I also told of the method I would use in this piece of research work. I would hold my pendulum over my left palm and watch it register with swings, the progress of the act of accumulating mana, sending it to the Aumakua, and getting back the return flow as “the rain of blessings”. I said that we were now going over to the side of mysticism because we were going to ask for mental or psychic impressions which might give us directly or in symbol form the answers to such questions as we might ask during the sittings (after the return flow of mana had been sensed) of the Aumakua or high Guide Spirit watching over us. The pendulum would be used to get “yes, no and doubtful” answers from the Higher intelligences or wherever the answers might be derived. This matter of the pendulum and the Q &. A approach runs contrary to the earlier conclusion that the Aumakua does not answer us in such a direct manner, but through the Aunihipili, which in its turn gets a thought-form picture and passes it on to us in symbols or dream structures rather than in words. Only testing will tell us whether the earlier conclusion was right or wrong. (I am not forgetting the warnings of the few HRAs who fear that spirits may influence the pendulum answers or the “seeings”, but I must take that chance. Nor am I asking that what I “see” or sense or get via the pendulum be accepted by any of you. Rather, I present my findings and tests in the hope that you will make similar tests and tell me of your results so we can pool and compare information or guesses.) (In passing, let me say that I have been inclined to believe that the hearing of a voice speaking in the ear, when no person was near, could always be put down to the action of a spirit of lower degree by far than a Aumakua. HRA Verne Cameron decided a few years ago that we were wrong in our understanding of the Aumakua, and was strongly of the opinion that he was in contact with his own, also that it had given, through the Aurameter, a form of pendulum, its name. It speaks to him in emergencies, twice crying in his ear in English a warning of danger ahead while driving  a car. Help is also given in map dowsing for water, oil and other minerals.)

THE FIRST AND GREATEST SECRET OF HUNA, was probably the existence of a Aumakua and the fact that contact can be made with it. Tied in with this basic secret are all the secrets of theory and of the mechanics of making the contact as well as of making a prayer for Help, Healing or Guidance. Our first test must “put the horse before the cart”, in as much as contact has to be made successfully before we can have the mechanical evidence of the very strong pendulum swings and circling to tell us that the Aumakua is there and has been touched.

THAT IS THE MECHANICAL TEST. The MYSTICAL test comes next. One may ask the Aunihipili whether or not there is a Aumakua and whether it is in contact with it. A “yes” via the pendulum is mystical proof which you may accept as valid for yourself, but it is not proof for the other fellow. Or, we may ask for a clear psychic impression or “seeing” or “hearing” to give a subjective sensory something which will allow us to believe that we, as INDIVIDUALS, have been given proof of the verities in question. The impression may come as a symbol or as a moving picture dramatizing the answer, as in my case when I saw a hula dancer apparently dramatizing the sending of low mana to na Aumakua and receiving back the return flow of High mana. Or, the answer may be delayed and may come only after several sittings in which the request for evidence has been repeated. The answer may eventually come in a dream, or in a sudden flash of understanding and conviction. The flashes usually come when one is physically occupied at some task which requires little mental effort. (I had one such flash, years ago, while taking a shower bath and another while correcting spelling papers for a class In Hawaii.)

THEN THERE IS THE INTELLECTUAL TEST. This is made by searching for some account in the world of books in which a writer has told of his personal experiences and mystical impressions. Most such written accounts come down to us from older scripts as revelations. They have become impersonal statements of facts, although the “facts” have been accepted as such by a small part of the readers. Religions and endless cults have no other foundation. However, when we find enough agreement on the “facts” in several “revelations”, we may say that there we have enough intellectual proof to satisfy our individual needs – in part or quite completely. Here we have the “traditions” which gather through the years the flavor of truth in some mouths, if not in others. An example of a tradition is to be seen in the Christian dogma that God allowed Himself to be taken away from His job of superintending all of the Universe so that He might be born in human form as Jesus, who was, at the same time His own son and also the Holy Ghost. There is no proof of this strange and mixed belief except in the written “revelations” of some poorly identified men who may or may not have been hiding Huna secrets in a code buried in historicized fiction, the result being a “tradition” accepted on its face value for centuries by a large part of the western world. However, in even the most illogical, unproven and even absurd elements of traditional beliefs we may find items to use with telling effect when we assemble intellectual proof of certain basic beliefs. Two and one half years ago the traditional beliefs surrounding the Tarot Cards were taken up for examination and debunking in the Huna Vistas. There were some loud objections as the traditions were placed on the operating table and dissected. But after a mass of unproven claims had been cut away, we came up with some fine basic Huna well hidden in a clutter of symbols.

FOR MOST OF YOU HRAs, INTELLECTUAL TESTS are all that, at present, may appeal in approaching the test for the validity of the Aumakua. I have had not a single letter to say that one of you has joined me in the pendulum test for validity or the search for individual mystical experiences bearing on the matter. This being the case, I am sure that the majority of you will prefer an account of my survey of intellectual proofs rather than of my recent mystical “seeings” and “sensings”.

(((((Sekrut NOTE from ME, CIGBO: Being responsible for the morals and manners of boss, I can’t let him scold all of the rest of us and pretend he had some “seeings and sensings”. He had the flue like the sparks fly upward, you know the kind, and in the few times he tried his essercise he gave up and went back to bed with his books to follow that intellectual approach way. Howeve I was on the job faithfully and I did essercises in scratching. I got quiet a few “Centsings” into my box from your letters, and that is more important than anything I have noticed boss getting of late. I’m the real kats, not boss. He just muddies along, but I never missed “seeing” a check or bill or stamps or anything in an ennelope yet. Cheers for your very own Cigbo!))))))))

AFTER BEING INTERRUPTED by that traitorous and egotistical mentor of my ways, I will continue with a mixed book review and batch of comments. The book was mentioned in an earlier H. V. as one containing what appeared to be promising bits of an original knowledge of Huna. It is:

THE SECRET OF THE GOLDEN FLOWER, A Chinese Book of Life

Translated by Richard Wilhelm, who also tries to explain it. In addition there are explanations by C. G. Jung, the famous psychologist. (Wehman Bros., publishers, 712 Broadway, New York 3, N.Y. Price $3.75.) (1955.) (My copy was the gift of one of the long time HRAs, who saw in it the traces of Huna, and to whom I am indebted for much assistance in many ways.)

We must keep in mind, when indulging in the intellectual approach to possible proofs of the truth of Huna beliefs, as we have partly recovered them, that tradition does not mean proof. But, when we find the same general tradition of belief appearing fragment at a time in many ages and many revealed religions, we at least get something similar to the phrase, “Certainly fifty million Frenchmen cannot be wrong.” Only, in our case, the countless men of the various ages and lands where we find Huna preserved openly or in code, make the “fifty million Frenchmen” become several billion believers of many times and races. The coded Huna of the Bible and especially of the New Testament has come down to us in the best state of preservation, but still very incomplete. The Egypt of perhaps a thousand years earlier has a fascinating evidence of Huna knowledge in open beliefs and in the use of early glyphs which symbolize Huna items and point to the very early times when the glyphs had not been replaced by a form of alphabet which had, at a later date, been constructed through the use and combinations of the glyphs and the sounds of them when put into words.

Other early civilizations, more or less contemporary with those around the Mediterranean basin, were developing writing as in India and China. It is evident that there was much visiting and trading back and forth as kings sent their emissaries to far places to gather information as well as to share it. Adventurers or entire adventuring or emigrating tribes (possibly as were the ancestors of the Polynesians) carried beliefs, customs and words from their language far and wide.

Ideas and beliefs carried around the known world in writing, suffered mutilation when translations were made. The early Egyptians wrote by drawing pictures of things to be named or of people doing things to show action. Their writing was thus simple to follow until abstractions had to be symbolized by pictures of material things. Earlier, over in the Sumerian Akkadian culture, the writing materials were simply sticks with a triangularly slanted point and cylinders of soft clay. The cylinder was set on end on something resembling a potter’s wheel, and was turned as writing was done in up and down lines. The cylinder was baked to harden it so that it could be stored for reference. Naturally, the writing had to be coded, with so many triangular impressions in certain related groups, to standing for words, numbers or ideas. The Egyptians had paper and ink and an early form of pen, so their picture writing was much more elaborate. The stylus, pen and, especially, the pointed hair brush, found favor in Sanskrit writings in early India, and in the development of stylized character writing in China, where the stylized picture of a house was only a house if one knew that the character had that meaning. In China, the brush allowed fine and heavy lines to come into use to signify various things, while in Egypt the stylus kept lines of uniform thickness and forced the use of additional pictures to tell the story in writing. In Easter Island, which is a very far cry from the Nile, the pictorial script was laboriously cut into wood, being a possible half way point in development between the pointed stick, the stylus and the brush. Of course, we must not forget that in Egypt they cut their picture symbols very neatly into the stone of their monuments. Undoubtedly, some rather peculiar beliefs concerning abstract things, such as Unmanifest God, came into being because the picturing or symbolizing of such an idea was difficult. The Polynesians, sad to say, considered their “secret” so sacred and of such tribal value that they kept clear of writing and confined themselves to handing down their traditions by word of mouth.

The Polynesian kahuna seems to have been less secretive in the ancient days. It is probable that he initiated others into Huna, and that the lore spread in the rough form of a secret order. But imagine the difficulty of passing along the Huna lore in the language of the kahuna. For the High Self he offered Aumakua or Parental Pair of United Spirits. Here was dualism which was at the same time monism – confusing in the extreme to those who were not told just how and why the male and female united but remained separate. To bridge the language  barrier, na kahuna must have begun very early to use common words as symbols. They used the word “Light” to stand for the Aumakua, and all languages had a word for light, so the concept could pass easily into the languages written in cuneiform or in the Sanskrit – both these writings having letters to stand for sounds, much as do our letters in English today. Although the Egyptian pictures of elements named in Huna are sufficiently expressive in themselves to be used to pass along an idea, the change to the complicated Chinese formalized pictures was all but impossible. In the Chinese, the letters to stand for sounds were not developed until modern times. There was a formalized picture for every word in the rich language, and as these pictures multiplied, they lost all resemblance to an actual picture of a thing. To bring Huna from a pre-Polynesian dialect into the Egyptian pictograph, and thence to one or two Chinese written characters, demanded that the mechanism of simple picture drawing be discarded and words embodying symbols of Huna be substituted.

This being the situation, we waste no time looking for words borrowed from the Polynesian dialects when we search for Huna fragments in such languages as Chinese or Sanskrit. Instead, we look at once for the symbol words, such as “Light”. In the Sanskrit we can find mention of the Aumakua in contrast with one or more na Aunihipili, and I have borrowed the idea of Aumakua, Auhani and Aunihipili from that early source in my own efforts to bring the kahuna’s concepts over into English, either directly or by the use of the symbol words -  the latter by now having become common to several languages and religions.

W. Max Muller, in his book, Egyptian Mythology, brings up another point of value to us when he explains that, in addition to many other difficulties in making a translation from the Egyptian picture glyphs, there was the trouble caused by the early love of making a play on words. Here we have symbology again, but, given a symbol word in an inscription, and at the same time a “double talk” meaning, such as we find in the language used by na kahuna, then confusion is multiplied.

In addition to the cult of secrecy which surrounded Huna, there was the form of secrecy caused by persecution of the believers in one cult or another.  As with the early Christians who went underground in Rome, passwords and plays on words were used as protective measures. In China the set of beliefs embodied in the Secret of the Golden Flower were sometimes in favor with rulers and sometimes subjected to efforts to stamp them out. Whether such a threat caused the kahuna authors of the New Testament to use their code of double talk to conceal Huna in what they wrote cannot be said. But we know that in China the use of code was necessary to get safely through times of persecution. On page 9 of the book under review, author Wilhelm (translated from the German by Cary F. Baynes), tells us that one of the secret signs used by the believers in the materials of the Secret of the Golden Flower was the writing of two Chinese characters one above the other in such a way that where they met they formed a third character which stood for kuang or “light”. The “Golden Flower” symbolized the light or the Aumakua. Or it was called “Golden Elixir”, meaning an elixir of life. In Huna, the Light was the Aumakua and the high mana sent back to the man who was worshiping by sending a gift of low mana, was given the return flow as the “rain of blessings”. The “Water of Kane” was the “Living Water” and the “Water of Life”. The New Testament uses the symbols openly, and so, apparently, did the Chinese.

Wilhelm tells us in his introduction that the teachings of the book were passed on orally at the first. But by the time of the T’ang period, and around the year 755 A.D., it may have been put into writing. By that time original ideas had been mixed with concepts from Taoism, which dated back to about 650 B.C., and with Buddhism, which antedated Christianity in its founding. Oddly enough, there had also been an admixture of Christianity, especially the parts of it which contain the Huna symbols. This may have been a part of the Huna which was carried into China in the first place, or it may have been a later addition. Records show that the Nestorian sect of Christians were great missionaries and travelers. One student of things Chinese, Richards, we are told, “went so far as to consider the Chin Tan Chiao simply a survival of the old Nestorians.” If this is the case, the Huna ingredients of the code were well represented. There is no doubt about the early presence of Nestorians, as there is a well known Nestorian monument in Sianfu which is inscribed both in Chinese and Syrian, and which was erected in 781.

The Book of Changes – the famous I Ching – as well as Taoism, undoubtedly offered certain beliefs which were eventually incorporated in the text of the Secret of the Golden Flower when it was put into writing. The concept of a divine ONE is to be seen, and this descends in the philosophical scale to give us created things which are polarized or divided into the “dark” and “light” nature of the yin and yang, which unite in the circle to make a single unit. In this we have the hint that there was a knowledge of the Aunihipili and Auhane, for the “heart” is used as the symbol of the seat of the emotional consciousness – or as na kahuna had it, that the Aunihipili was the seat and source of the emotions and five senses, these being located in the several organs as the “bowels”. Wilhelm explains that there are two “psychic structures” working in man, the hun and the P’o. He falls back on the Greek concept of the dual nature of man and calls these the “anima and animus”. Again we have the light and dark duality of selves. The poor Aunihipili has always been blamed for the sins of the man and the escape from it and its animal and physical needs, instinctive urges and desires, has furnished material for much of the literature of religion, especially of Yoga.

Wilhelm explains that the light soul is called hun in the Chinese and the dark soul po. Just for the records, let me call attention to the fact that in Huna the “dark” or unenlightened Aunihipili is symbolized by the kahuna word yo, which means “dark” and also ignorant and savage in comparison with the more enlightened Auhane. Oddly enough, na kahuna had no symbol word for the Auhane, which they called uhane. They seemed always to take it for granted that everyone knew this self . Lacking symbols for it, we may be permitted to wonder whether the vagueness in the matter of the Auhane in the Chinese presentation was caused by the original vagueness of na kahuna. The Auhane was “the one which talked”. It also used its will and so corresponded with a version of the logos in Greek philosophy. (The bird symbolized in Huna any form of self spirit.)

Right here we must pause to see just how the idea of the yin/yang or light/dark polarity differs in the Chinese material from that of the original Huna.. In Huna, the polarity applies only to the male and female selves who eventually graduate from the Auhane level to unite and become the bi-polar Aumakua. The Aunihipili and Auhane were not sex opposites except when joined in an abnormal association. The symbols of dark and light applied to them only as a description of their natural stage of growth in terms of intelligence and experience. It will be seen that the dark light and male/female polarity concept covered the entire range of duality from God as opposed to Satan, and from good to evil. But only the play on words as darkened and enlightened pointed at all in the direction of the Aunihipili and Auhane pair. The polarity concept is basic Taoism from the lowest levels of created life on up to the ONE which is said to be split to start the polarized descent into matter of creative consciousness. While Huna does not at all deny the fact that there is sex polarity from low to high, it finds importance only in the great secret which covers the reunion of sundered sexes in the joining and blending of the Mother and Father pair in the Aumakua. However, as these two selves seem able to act separately as Mother or as Father, as well as in a powerfully creative unit, we have a paradox similar to the one which gives us the Christian Father as one with the Son, but still separate. (The Father/Mother concept as Father and Holy Spirit, may be nearer the original.)

Wilhelm mentions the recognized Christian similarities when a comparison is made with the script of the Secret of the Golden Flower. The symbol of light is used for a Higher Being or Self. Jesus was the “Light”. In the Chinese text, as we shall see, the life force was to be “circulated” to the “Light”. Both systems had the idea of the kala or Huna cleansing or baptism with water. (The Holy Ghost was also said to baptize with fire. This is the return flow of the High mana. Water was symbolized as the opposite of fire in Huna, but was also the High mana which could overcome the power of the low mana.

Wilhelm is impressed by the appearance of the Christian idea of the mystical marriage of “the bridegroom of the soul” in the Chinese text; also the parable of the virgins who so badly needed oil for their lamps so they could go in with the wedding party when the time arrived. We read, “…the need of having oil in the lamps so that they can burn brightly, takes on a new and weighty psychological meaning. It goes without saying that the “psychological meaning” derived from the text by Wilhelm and by Jung as he attempts his rather different explanation, falls far short from our point of view because of the lack of a knowledge of Huna.

If this study interests one, it is well to get the book and read with care the translation of the Chinese text in the light of Huna. The commentary, while interesting, gets far afield from the central Huna material, especially as Jung happily rams the material into the mold of his personal psychological system, making a fit regardless of distortions. The text is confused by an effort to fit its philosophy and mechanics into a matching pattern with elements of Taoism, Confucianism, Buddhism and current Chinese Magic. The compiler of the text quotes earlier teachers and gives quotations from other books, at the same time explaining as best he can how these excerpts fit in with the theme he is developing.

We are told that the “Golden Flower” is the symbol of “Light”, or a Higher Intelligence, but it is also “The Elixir of Life”, literally, a “golden ball or pill”. The “Elixir” is a force or power, and is connected with the “Light”, as is our High mana, with the Aumakua.

THE BASIC THING IN THE TEXT, when hunted out of the clutter of ideas and the many passages which seem to have been put in to confuse the uninitiated and prevent him from getting at the truth of the helpful method, boils down to this. One sits down, becomes quiet, gathers in force or, as it is termed, “light”, and causes it to circulate. This circulation is such that the force flows upward to the “Light” as a Higher spirit intelligence, then returns in a “backward flow” to the man. There is talk of a higher and lower heart region, of the light of sun and moon, of light and darkness as polarity, but the basic thing is the Huna secret of accumulating and sending low mana to the Aumakua so that it can return as High mana to help the man.

To make it doubly certain that the Huna basics were known and taught, even in a form difficult to recognize, we read, “The way to the Elixir of Life recognizes as supreme magic, seed water, spirit fire, and thought earth: these three. What is seed water? It is the true one power of former Heaven. Spirit fire is the Light. Thought earth is the Heavenly Heart in the middle house. Spirit fire is used for effecting, thought earth for substance, and seed water for the foundation.

The foregoing would make little sense to one not familiar with the Huna symbols in which water is mana in general, and particularly the vital force as it is generated by the Aunihipili. The “seed” is the Huna symbol for the thought-form structures we make when we present as prayer the picture of the thing or condition which we wish the Aumakua to use as a “seed” and make grow with the “water” or mana sent with the picture “seed” in the Huna prayer action. The mana, when used by the Aumakua, becomes the “spirit fire” which can cause changes to take place in the future which is in process of materializing, or in physical matter. “Thought  earth” is the invisible or aka substance of which thought-forms are made and in which the mold or pattern of changed or future conditions is formed.

The use of the symbol term “seed water” is an excellent proof that we have there basic Huna. In the Hawaiian code, the word hua means (1) a seed, and (2) to flow. The idea of “flow” takes us at once to the thing which flows: water, which is the symbol for mana. So, “seed water” is as literal a carrying over from the language code of na kahuna as would be possible. The “flow” meaning of hua also indicates the bubbling upward flow of fermenting liquids, so we have the indication that the mana is to flow upward as to the Aumakua. In the “bubbles” we have the “round balls or pills” of the “Elixir of Life”, symbolizing the round clusters of thought-forms as conceived by na kahuna. Hua also means “to grow”, as well as “seed”. It also means the effect or consequence of an action, in this case the materialization of the mental picture of the prayer action into the tangible answer. This materialization is a meaning duplicated in another word used by na kahuna. (They almost always had two words to use in the code to make sure that if one were lost or changed, the other would survive.)

This second word is ano ano. It has several meanings, some expressed in the root, ano. It means “seed.” It means a “likeness or image of a thing,” and in this, points directly to the mental picture which is the likeness of the thing we ask to have brought about by the Aumakua. The word also means “to change or transform”, and in this meaning we see the whole secret mechanism of presenting the mental picture of what is wanted to the Aumakua so that it may be materialized and caused to replace the unwanted thing or condition. In other words, the picture of health is caused to replace the actual illness and transform illness. Still another meaning is, “the moral quality of an action, or the moral state of the heart.” This reminds us at once of the coded statement in the New Testament, “As a man thinketh in his heart, so is he.” The “heart” symbol is used for the Aunihipili and for the Aumakua. The mental picture is created in the lower heart and is deposited with mana water in the high heart of the Aumakua as a seed which will be caused to grow into a reality. Still another meaning of the word is, “to set apart or consecrate”, and this is what is done with the “seed” picture as it is given over to the Aumakua with mana consecrated for use in making it “grow”.

The parable of the sower in the New Testament deals with the proper planting of field seeds, but has a very ancient and significant inner or secret meaning. The Huna theory, as nearly as we have been able to uncover it, was that the future for each individual was made up almost as if automatically by a process in which the Aumakua uses the hopes, fears, plans and expectations of the lesser man as “seeds” and causes them to grow into realities. “The thing I had feared hath come upon me,” cries Job. The waste of seed by throwing it on rocky soil, as taught in the parable, is a concept straight from Huna. But it has been endlessly misunderstood for the waste of field seed or human semen, especially the latter, as we see in Yoga where a completely abnormal sex life is preached, with the accompanying condemnation of every physical desire of the Aunihipili. It is not this waste of “seed” that was intended. It is the vaster wastage of thinking the wrong thoughts – those of fear – and embodying all the things one does NOT want. We send constantly to na Aumakua the seeds of confusion and trouble as well as those of our best hopes and plans. All too often in our prayers, we present a picture of the wanted condition with elements of the very thing we wish to escape. “Heal my sick body!” includes the “tare” seeds of the illness as well as of the healed condition. Prayer should be made with a mental picture accompanied by a thrice repeated affirmation that the desired condition is now here. It will be in that seed.

In a recent HV, I spoke of my wish to go through the SECRET OF THE GOLDEN FLOWER with great care to try to learn just what might lie behind the stated belief that certain exercises of mind would cause a body to be born which could be inhabited by a higher spirit self. The gestation period might be from nine to eighteen months. I think that I now have separated the parts of the mixed ideas surrounding the general idea.

In the book now under study and review, are some pictures which illustrate the various stages in the development, once the exercises are undertaken. The first picture shows a seated man and it is titled, “Gathering the Light”. This would be better titled, “Gathering mana and making a prayer action, Huna fashion. “

The second picture shows the seated man with a picture of a small physical being surrounded by a radiance, and placed over the lower abdomen. The title is, “Meditation, Stage 2: Origin of a new being in the place of power.” From things said in the text, I believe we have an elaborate blind and that the mental picture of the prayer which is turned to thought-forms by the Aunihipili, is shown still in the “lower heart”, ready to be sent on a mana flow to the Aumakua. The “new being” is the new mental picture, not a being at all. The solar plexus is certainly “the place of power” in terms of mana. (The text tells us that rhythmic breathing is used in the first two stages. This is the ha of Huna – the heavier breathing that goes with the accumulation of the mana surcharge.)

The third picture shows the same seated man, but the pictured small physical body has left the place over the stomach and now floats on a lotus seat in the air about three feet above the head of the man. It is connected to the top of his head by a curling strand which thickens as it gets higher, and spreads out to make the seat for the little figure – the figure sitting with crossed legs and folded hands just as in the first picture and just as the man himself sits. The title of this illustration is, “Meditation, Stage 3: Separation of the spirit body for independent existence.” Wilhelm gives in his commentary the idea that this was believed to be an actual spirit, born in an invisible body. He calls it a “shadow  spirit”, and one wonders whether or not he drew from other related writings that term. The kahuna lore certainly assigned a shadowy body, kino aka, to each of the three selves of the man. However, the text says on page 31, “By means of its circulation (the Light), one returns to the creative. If this method is followed, plenty of seed water will be present of itself, the spirit fire will be ignited, and the thought earth will solidify and crystallize. Thus can the holy fruit mature. The scarabaeus rolls his ball and in the ball there develops life as the effect of the undivided effort of his spiritual concentration. If now an embryo can grow in manure and shed its skin, why should not the dwelling place of our Heavenly Heart also be able to create a body if we concentrate the spirit upon it?” My study of the text makes me conclude, in the light of the other Huna elements which have been presented under a veil, that what is being said is that the mental picture of the prayer is materialized into the actual condition by the Aumakua. As the Aumakua certainly was believed to have its own shadowy body and matured form, there would be no reason, if this is coded or veiled Huna (as it seems certainly to be) to take the creating of a new spirit body literally. On the other hand we must remember that some considerable use of the exercises may be needed before the individual opens his path and makes full contact with the Aumakua.

[There is another page to this Bulletin that was not found in my scans. Ed.]

INTRODUCTORY NOTES: The ancient HUNA system of beliefs was preserved in past centuries in Polynesia. It became all but lost under the avalanche of modern thought which poured into the Isles of the Pacific after their discovery by men of the West in 1778. The System was recognized as one of value in the early years of the present century, and work was commenced to recover it.

Information was obtained at first from a study of what little was still remembered in Hawaii of the beliefs and practices of the native priests, or na kahuna. Some valuable data was found in North Africa in the hands of a woman kahuna, and there was some evidence that Huna had been known in Egypt before the advent of Christianity. Very soon it was found that Huna had been known to those who had written the Four Gospels of the New Testament, and that they had used a language identical to that of Hawaii as a code to insert Huna beliefs into the Christian writings while at the same time hiding those beliefs from the uninitiated. Other recognizable traces of Huna were found in the Gnostic literatures and some of the early Christian writings (which were not included in the Cannon as the Christian Churches were taking form) the same language and idea symbol code being found there as in the Gospels. The early Yoga of India was found to contain some Huna ideas concealed under the code of symbols. However, in all the sources mentioned, the basic beliefs had been lost for the most part under the common outer beliefs of current religions.

In this Year of Grace, 1963 [?], the last step was successfully taken in uncovering the hidden Huna meanings in the coded parts of the Mystery Writings, among which the literature of the early Christians has been found of greatest value. We now have the System rounded out and sufficiently completed in its recovery to fill in a most satisfactory manner the needs of one seeking a religion. Fortunately, this religion gives as part of itself a knowledge of ourselves as men which is far superior to that contained in the infant science of Psychology.

No one can progress under guidance of a religion unless it can be accepted as true and correct in what it teaches of belief, practice or ethics. That being the case and with many of us wishing to make all progress possible, it has been seen that the need at this time is to set down what we have slowly come to know of Huna and to believe veritable. Accepting Huna as we now do, we gain the element of faith in the verity of the beliefs, and because we can believe, we can begin with confidence to act under the guidance of the ancient System.

The work of recovering Huna has remained in the research classification for some years, of necessity. With the research still to be continued in some matters, such as practical application of healing methods, the time has come, nevertheless, to outline as fully as possible the recovered knowledge so that it can be used with more uniformity of application and so that it can be presented as a readied unit to those who may wish to gain an understanding of the System and begin to benefit from that understanding.

This outline in the form of a Huna Credo, is intended to be used as a unit of comparison. The beliefs itemized are those accepted by me, Max Freedom Long, and if the reader will compare his own beliefs with mine, there should result an eventual clarification which will show to what extent Huna is accepted. As I have spent more time in the study of Huna than any other up to this writing, I feel that my beliefs and the reasons for them will make the best standard to be used in comparison at this point in our mutual growth.

Following the example of early “Credos”, I will set down in numbered parts the basic things which I believe and which I think can be shown to be accepted by na kahuna of the full initiation. As many of us have come into Huna by way of other systems of belief, and have brought with us conflicting elements, it will be good for us to include a negative here and there to point up the difference between Huna and the holdings of other systems.

If the reader finds that he accepts all the items of belief presented here, there will be little need to go on to the following pages where objections to the various items will be taken up with the intention of showing why the Huna concept is best. Where the reader is referred to explanations already made in one of my five books, The SECRET SCIENCE BEHIND MIRACLES, will be indicated by the letters, BM, The SECRET SCIENCE AT WORK as AW, GROWING INTO LIGHT as GIL, SELF-SUGGESTION as S-S and PSYCHOMETRIC ANALYSIS as PA.

HUNA CREDO

1. I belive in God as the highest form of conscious being, beyond the powers of the human mind to understand except vaguely. I believe that all the universe and all of its forces and substances are encompassed in the Huna idea of God. I do NOT believe that God is dual in nature, having Light balanced by Darkness, or a good God equaled by a “Power of Darkness” or devil or fallen angel.
2. I believe that there may be many levels of consciousness descending from God, the Ultimate, to the level of man and on down to the lowest forms of life to include such things as crystals, all things obeying laws or patterns provided for their growth and evolutionary progress. I believe that above the level of the Aumakua, man has little knowledge of the nature of these units of consciousness.
3. I believe in man as a trinity composed of a Aumakua, a Auhane and a Aunihipili. I believe that the Aumakua is made up of a male and female unit of consciousness, blended in the union to make ONE, whom we may call “The Father”, but who always contains the Mother. I do NOT believe in the present Christian idea that there is a “Trinity” which is made up of Ultimate and Highest God, a man, Jesus, who was his “only begotten son” and who was interchangeable with God the Father or the Holy Ghost.
4. I believe that the three spirits or selves of the triune man are separate and individual, but that they are very closely tied together to form a team, and that the Aunihipili and Auhane occupy the physical body during earthly life, the first having the less perfect ability to reason, but having the task of making and preserving all memories as thought-forms made of invisible aka or “shadowy” (ectoplasmic?) substance. The Auhane has the superior form of reason. The Aumakua has a far superior form of mentation and can see the past and a limited distance into the future. It is able to read at will all memories held by the Aunihipili for this or any past incarnation, and may have an ability to read past events recorded in some way in aka substance similar to the “akashic records” of Theosophy.
5. I believe that the vital force, called “mana” by na kahuna, is made by the Aunihipili by burning the blood sugar in the oxygen of the air which is breathed. I believe that we can teach the Aunihipili to accumulate a surcharge of mana on command, and that the process is helped by consciously breathing more strongly. I believe that the mana can be sent on command by the Aunihipili along the aka cord to the Aumakua.
6. I believe that the mana is symbolized as “water” by na kahuna and that it flows along the aka cord of connection from the Aunihipili to the Aumakua, carrying with it, as chips on a stream, the thought-forms which incorporate and picture such things as may be prayed for. These aka pictures of the desired condition are accepted by the Aumakua, and the mana sent along is used to manipulate the aka substance of the “pattern world” where all events are formed before they materialize on the level of the Auhane and Aunihipili as conditions or physical things covering changes that cause healing, or changes that deal with circumstances and conditions. I believe that all prayer or converse with the Aumakua is telepathic in nature and that all telepathic communication can be explained in terms of mental pictures recorded as “things” in aka substance, and sent on a flow of mana from the sender to the receiver of the telepathic “message”. I do NOT believe that prayers can go to a Higher Entity than the Aumakua, unless sent on at its own wise choice, as in prayers for world peace, to “The Great Company of na Aumakua”, of which our own is a member. I do NOT believe that voiced prayer, silent prayer or chanted prayer reaches the intended High Being by way of sound – but because there is always a telepathic element in the sending if the prayer is effective.
7. I believe that a large charge of vital force can act as a controlling “mesmeric shock” to affect one other than the operator, and that this shock may dislodge such spirits as may be obsessing in part the one to be helped. I believe that the mana is taken from the Aunihipili and used by the Auhane to control the Aunihipili or others as demonstrated in hypnosis. I believe that all hypnotic suggestion is made possible by the mechanism of telepathy, the mana and charged thought-forms passing from the operator to the passive subject and being accepted and acted upon.
8. I believe that the “path” or contact along the aka cord reaching from the Aunihipili to the Aumakua can be “blocked” by a sense of guilt on the part of the Aunihipili, or by “complexes” involving guilt or disbelief, also by the presence of obsessing spirits of evil nature who obsess in part or fully the living person and force him, by hypnotic means, to obey their commands. I believe that these “evil spirits” were the things mentioned in the New Testament as things being “cast out” by Jesus and his disciples. I believe that they prompt most criminal and irrational actions today on the part of their victims. I believe that these “eating companion” spirits can be discovered through the means of Psychometric Analysis, and that parole boards could be greatly helped by such readings of prisoners applying for parole from prison. I believe that readings can be made of the three individual selves of a man as well as of any obsessing spirits which may be influencing him.
9. I believe that at the end of a series of several incarnations, the man, as a three self unit or team, can graduate or step up one level higher in terms of evolutionary progress. I believe that when the Auhane is ready to graduate to become a Aumakua, the Aunihipili will have been so trained by the Auhane as to be ready also, and will graduate to become a Auhane in the following incarnation. I believe that a new Aunihipili will be brought up from the animal level to take the place of the graduating Aunihipili. The Aumakua will step up a level at this time of graduation to become a “god High Self” or Akua Aumakua, having still greater power and wisdom. I believe that the Auhane, in graduation, will be joined by one of the opposite sex who has been part of a similar triune team, and that the two will blend and unite to form the new Aumakua Father-Mother of the new triune individual. I believe that the new Aumakua will have in its care two individuals, one male and one female, each having a Aunihipili and Auhane, but the two having a common Aumakua. Conversely, I do NOT believe that each man has a Aumakua Mother-Father all to himself. He shares the Aumakua with the evolving mate. I believe that the mates, once united at the Aumakua level, continue to evolve in the united condition, and that they associate with similar units more and more as upward growth continues.
10. I believe that it is possible for the Aunihipili and Auhane to become separated during life, or after physical death. I believe that this fact explains some forms of insanity, multiple personality and “obsession”. I believe that even in the most complete states of separation, the selves retain contact with their own Aumakua, even if the contact is so blocked that Guidance is all but impossible. Separated or isolated selves fasten themselves on living victims and control, influence or sicken and weaken the hosts. I believe that surviving spirits of good will often contact the living and help them in various ways, as by inspiration, dreams etc., but do not force them to conform to the desired “goodness”. I believe that spirits can take mana from the living and use it in projecting hypnotic suggestion or in poltergeist or other manifestations. I believe that the Aumakua automatically partakes of the mana of its three-self man, and that this mana is needed on the Aumakua level for thinking and work.
11. I believe that the future is automatically (to a certain extent automatically) built in aka pattern substance for the Aunihipili and Auhane man by the Aumakua, the future being made to match hopes, wishes, plans and even fears. I believe that we, can decide upon a different future and picture it strongly as a prayer is made to the Aumakua to bring about the desired future. I believe that the old future is broken down to make way for the new future, and that a series of “bad” events may follow the making of the prayers for the new and changed future. I believe that the old future will not result in lasting damage if “bad” events are endured until the old future is broken up and done away with. The “storm is tempered to the lamb” in such cases.
12. I believe that the Huna lore was known in ancient times by initiates in Egypt and the Near East, also, at a similar period in Asia. I believe that these initiates wished to insert enough coded Huna into religious writings to preserve the knowledge even while protecting it from falling into the hands of the uninitiated. I believe that the code was formed of a selected number of words taken from a language very similar to the later Hawaiian. This language had many words carrying several meanings, and so the “code” could be used to say one thing while meaning another. I believe that this code has been broken and many pieces of coded Huna recovered from the Bible, especially the New Testament, and from extra Cannonical Christian and Gnostic writings of the period. I believe that the language code was not greatly used in India and Asia, but that many of the ideas of Huna and many of its symbols can still be recognized in the beliefs of India and neighboring lands, especially in early Yoga. I believe that there may have been a knowledge of the “graduating” steps of Huna known in Buddhism where escape from the cycle of reincarnation was preached and union with a higher or “real” self was vaguely understood.
13. I believe that the graduation to the Aumakua level was the heart of the mystery or esoteric teachings hidden under the code in Christian writings. I believe that the Aumakua can and will cleanse one who is ready and who wishes to graduate to the Aumakua level, such “karmic debts” as there may be, vanishing before the ministration of “grace” in the hands of the Aumakua. (In the language of the Huna code, “grace” is loko mai kai. The root meanings of this word tell what really happens when we come under grace instead of the karmic law or the law of “As ye sow, so shall ye reap.”) “As a man thinketh in his heart, so is he,” applies when the Auhane accepts the “baptism of the Spirit and of Fire (Light).” I believe that the Auhane changes itself by mental change, and that the Aunihipili is then taken out of the material law of cause and effect to be cleansed by an act of grace executed by the Aumakua to make graduation possible. I do NOT believe in the need to pay off all debts of former actions – “grace” taking over where karma (for want of a better word) leaves off. (I do not believe in the “Lords of Karma” and in the idea that endless lives must be lived to balance one’s debts of hurtful action.)
14. I believe that the only sin is that of hurting another. I do NOT believe the failure to conform to ritual observances which do not involve hurting others is a sin, as, for example, failure to observe the Sabbath or any other day declared holy. I believe that every act may be tested by asking whether it hurts another or hurts ourselves. “No hurt, no sin” is the criterion. I do NOT believe that the Aunihipili and Auhane can “sin against” any being higher than themselves. There is no such thing as “mortal sin”. Even the most hurtful individual or spirit must eventually evolve and grow into the realm of the Aumakua. I do NOT accept any “scripture” as “the word of God.” I reject the authority of all “revelations” given (supposedly) through men, whether by spirits or by a process of pure invention. I accept the ancient Huna System as the most rational and nearest to what, in my mind, stands as religious and psychological truth, but reserve judgment on any and all points should further research show that a change in my conclusions is justified.
15. I believe that Psychometric Analysis readings can be made of all three selves of the triune man, and that his evolution or growth toward the point of “graduation” can be roughly judged. I believe that the pendulum can be used to show when a surcharge of mana has been taken on, and when contact with the Aumakua has been made and the gift of mana has been successfully presented and a return flow given. I believe that obsessing spirits who obsess the living or who are good and who stand by to help, can be touched and read by the P.A. method and the use of the pendulum. I believe that the pendulum furnishes a tool by which a degree of communication with one’s Aunihipili may be carried on. (The method has its pitfalls and not all can use it, but the benefits outweigh the dangers of failure or mistakes in results.) I believe that levels of intelligence can be ascertained through P.A. readings, and individuals classified in such a way that it may be known just how much of the abstractions of Huna they are apt to grasp.
16. I believe that the average Christian (and his counterpart in other religions) who attends church faithfully, seldom has a P.A. degree standing above the 300 level. He cannot grasp abstractions and needs to believe that a man in the actual flesh was God, that he allowed himself to be crucified and buried, but that he rose in living flesh and soon ascended, still in the flesh, to a heaven made of material substances. He can grasp and accept the idea that, on the Day of Judgment, all men will arise in the flesh from the grave and be sent to a material heaven or a hell of actual fire. At the level from 300 to 330 degrees the churchly are able to grasp some elements of abstraction. Here we find the New Thought type of religions, with little said of Jesus, heaven or hell. God becomes the “All Good”, and the material world may be done away with by saying it is unreal and does not actually exist. It is a woe-filled world that fails all too often to conform to the accepted formula of this level, “Think right and all will be right.” The stratagem of denying the actuality of the world and of material things is quite illogical, but touches the edge of ability to work with abstractions in using the argument, “God is all there is, and as God is only GOOD, anything which is not perfect and good cannot exist except as an error in OUR thinking.” In India this illogical method of escaping from the real of ourselves and our universe into the unreal was accepted by the best minds for many centuries. At the level reaching from 330 to 350 degrees, the ability to grasp still more of the Huna abstractions can be observed. Here we find the Theosophists and the Yoga students working happily with the complications of “bodies”, “planes” and the almost endless drift of “karma” and “reincarnation”. Here we find the naturally good psychics  – the mind readers and mediums. They can grasp the simpler concepts of Huna. The levels ranging from 350 to about 384 contains those who, to varying degrees, can grasp the full significance of the Huna abstractions. They are capable of working with the real and the unreal at one and the same time; they can mix the real (if temporary) world of material things with the thin material of mind and disembodied spirits (the world of the Auhane. They can also move mentally from the real to the thinnest mixtures of force, aka substance and CONSCIOUSNESS, understanding to some extent the state and power of the Aumakua, and being able to accept the existence of still higher levels of Beings and forces and consciousness quite beyond the reach of the mind. Above the 384 degree level few are found, and these seem to have grown into a strange condition in which they depend unconsciously on intuitions, and accept consciously “authorities” whose word is law to them in their chosen field of action. The intuition makes for the scientist who gets a flash and goes about testing to see whether his guess was correct. The same brilliant scientist may be held back by blind acceptance of what he feels to be the “ACCEPTED”. (Not always the really well proven facts.) I believe that some  who seem to have a P.A. degree reading in various levels, will be found to have their actual degree raised or lowered by the averaging in of the degree standing of good or bad spirits associated with them, or by the closeness of contact with the Aumakua. (The readings for na Aumakua seem to begin at 450 degrees.) I believe that an exceptionally good memory or a mediumship which allows a good spirit of high degree to “come through” may often account for a person of rather low degree standing appearing to be extra intelligent. People with P.A. readings above 384 degrees very often take Huna in their stride, seeming to understand it intuitively, but rejecting it because it is not yet recognized by those whom they consider to be “authorities”. Many of these people do lip service to the Church, but only because they are in the public eye and do not care to waste time contradicting accusers who may say they are “not Christians”. They should be good material for “graduation” but may be retarded by their dependence on their fine intuition instead of upon their reasoning ability. I believe that in order to get ready to graduate to the Aumakua level, the individual must be able to give careful study to the Huna system, especially as coded in the New Testament etc., and learn just what is demanded of the candidate, and just what must be done to make oneself ready to take the upward step at the end of this incarnation.)
17. I do NOT believe that the New Testament account of the life of Jesus is in accord with history. I believe that the Huna code shows that his life and teachings were symbolic rather than historic. I believe that the command, “Take up thy cross and follow me,” shows definitely that crucifixion on the cross was a symbolic rather than a factual matter. I do NOT believe in the verity of the theory of “Masters” as propounded in Theosophy and elsewhere. (Or in “Astara” or “I Am” claims.)

November, 1957

1.  Getting members: One or two friends usually have to hunt around for others who are of like mind, see that they have read the two books on Huna and understand what is to be undertaken. Only in larger places are there HRAs who might be willing to join, and these must be invited by card to meet those planning the group. Those willing and able to take part can then join in the work of getting started. There is no secretary here at the Study to sort through all the file cards to pick out the HRAs living in a certain place, then writing to each individually. A group wishing such service should supply money for a secretary to be hired for a day. It is better to form a small group at first amongst friends and go ahead, learning what to do and making ready for a later expansion in which the experienced teach the beginners.

2.  Groups seldom can get on without dues and a place to meet. One group in Sunnyvale, California, raised funds to buy a tape recorder and a duplicating outfit. Taped lectures are being made and sent to them for the use of the group, and these can be duplicated and made available to other groups or to individuals who wish them, either on a rental or purchase outright basis. Tape recorders may be had second hand for as low as $25 in larger places. A new Crescent costs around $100. Usually groups can buy on installments. The tapes are 5 inch and of the 3.75 speed. They give on one side a general series of lectures on Huna and on the other more technical information to help group members to learn to use a Biometer based on the Boyle type. Such an instrument may be made up at the cost of about a dollar with materials supplied from the Study.

Some group members are bound to be able to use the Biometer and can than read for the others to see where they need to begin personal work to correct defects or lacks in “will” or “personality.” Outsiders often wish to have Biometric readings to see how they stand, and if a charge is made for this in the form of a donation to the group work fund, the group may soon become self-financing. Experts charge $25 for readings and make a living that way. Group members who aspire to become Huna-type healers should learn to use the Biometer to classify prospective patients and to determine what to do for them in personality and foot-washing rite directions.

At the present time the organization of groups is just getting started, but as the work grows there may be a fine open field for healers and teachers and Biometer readers to work professionally or on part-time or as an avocation. No diagnosis of mental or physical conditions can be made unless one is also a qualified physician, but laying on hands with prayer is sufficient for most needs, with the foot-washing rite to be performed by those qualified to help those complexed or bothered with spirits, known or unknown. (There will be plenty of time later to go into all these promising angles when students are organized and working.) There is no reason why Huna healing should not eventually become as well known as other types.

3. A meeting should be held to organize, once several people are ready. A leader can be chosen and a secretary and treasurer appointed. The organization will be recognized by the HRA and its nane placed on the list. The group should set aside some part of its dues to use as a donation to the work fund here at the center so that the HRA Bulletin can be sent as issued to be discussed in group meetings. All letters demanding secretarial time to be answered from the Study should be accompanied by money to pay to hire secretarial time. Members should own a copy of each book and be encouraged to do missionary work by lending them to friends. When the Biometer is in use, signatures of friends can be run privately to learn whether they are high enough to be able to grasp and use Huna. (Very few are.) All well-financed groups should plan to raise $20.60 to purchase a bound set of the back HRA Bulletins as these contain much material not found in the books and will furnish material for group study or discussion. A group can listen to one side of a tape lecture for 30 minutes, then discuss the lecture or material from the books or Bulletins. Work can then be done on any selected line such as healing, the use of the foot-washing rite with Huna mixed with E Therapy. The Biometer lecture may be given on another evening and Biometric practice and testing carried out. Each group makes its own program.

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.

February, 1962

FROM THE HRA LETTER PILE

Dear Max:
You certainly said a large mouthful in the January Huna Vistas. I am going back over it bit by bit to try to get the meat from each page, but sometimes you leave us dangling. What ever became of the man you said you had read a P.A. on and found to be lacking a Aunihipili?”

COMMENT: I heartily agree that in H.V. 29 we covered a number of the most important angles yet to be considered. I have written to HRA Dr. Westlake to ask for more information concerning the shape of the wooden patterns he tells of learning to use for very excellent healing in his new book, The Pattern of Health. In the matter of the gentleman whose P.A. reading showed no Aunihipili, I certainly had not forgotten. On the other hand, I have been greatly helped in my study of this strange reading condition by HRA Dr. E.E. Rogers, of Vancouver, Canada, who is excellent with the P.A. readings and who, by the way, recently had published in The ABERREE one of the finest and sanest articles to appear in that little magazine where men and women of all brands of belief and disbelief find a soap box waiting.

Dr. Rogers read in the H.V. of the strange case of the missing Aunihipili, and wrote that he had also found one. He enclosed a photo of the man he had found and planned to study. I made a reading and got the same results. In both cases there was strong evidence of “eating companion” spirit influence. (The first gentleman has joined us as an HRA and has done all he could to help via letters the understanding of the matter. He is a writer of books which mix straight spirit dictated material with his own writing. He also has a group centering in Kingston, Jamaica, and in which ESP and other exploratory work is being carried on, with gaudy plans for much larger undertakings later. Not long ago he made a P.A. reading on me and reported finding me fairly swimming in a welter of “eating companions”.) To get back to Dr. Rogers and his man: I quote from a letter.

“Dear Mr. Long:
Enclosed find the signature of the unusual one, without a Aunihipili circle, which you checked on before. He has had therapy three times in the past couple of weeks and I am anxious to see if your reading will now show what mine does. I will send you mine after I hear from you. (Note: it turned out that the man had recovered a Aunihipili circle and dropped his eating companions!!!!) Regarding my own reading which you made and which showed only a very large, clockwise circle, [image] with 527 degrees and no ‘will’ swing, you were 100% right. I meditate about three times daily, and at one of these sessions, sitting at my office desk, I felt the Aumakua come in, which I do every time, and many times without requesting. I became very much detached from consciousness, as in hypnosis, which also happens frequently with me, but this time I was impelled to take my pen and write my name on a sheet of paper and send it to you to read. The Aumakua was in complete control and this could be considered almost automatic writing. The ordinary hypnotists, few of them considering the Aumakua, think the Subconscious is in command, and perhaps it is (for them, unless the Aumakua is considered and worked with as in Huna. In any case the results are certain to be better, with the Aumakua supervising. I know this is why I am getting solutions to cases when hypnotic regression is used for psychoanalysis, in a very few sessions, which normally take much time, and sometimes cannot be solved. I think in the few cases you and I have examined scientifically, we have enhanced our reality and verified many of the ideas expressed in your books about the Huna system.”

I COMMENT: It begins to appear that when no Aunihipili circle comes in a reading, it is because some outside spirit has taken over to the extent that its Aunihipili has replaced the rightful one and forced it to retire in its aka body and remain outside the physical body – but connected to it so that it can be recalled when the intruder is driven out. Just why so many spirits are evil, I do not pretend to know, but the P.A. readings make me begin to think that almost all crimes are committed by people influenced by evil spirits. On the other hand, there may be good spirits who intend no particular harm but who are determined to take over a body and use it, as in multiple personality cases. Of course, as in the case of the new HRA who shows no circle in my readings, the reading may be defective or the situation presenting itself may have quite a different significance. This gentleman recalls no other personality, no changes and no different sets of memories. However, in his writings he admits that it is hard to tell where his writing stops and where that of a spirit takes over. He is an “idea man” with a mind that moves in many fields. He is determined and aggressive in his approach, given to promotions, and rather sure that he can improve on any given set of ideas, as, for example, mine concerning Huna. His suggestions for changing Huna concepts and giving other names to the component parts should amuse me, but does not after I read several pages of a letter from him in which he takes apart things which I have offered and puts them together again in such a way that I get lost trying to follow his line of reasoning. I cannot recall ever having met anyone quite like him.

TAKES TIME TO LEARN TO WORK DIRECTLY WITH THE AUMAKUA, or so I am beginning to believe. Dr. Rogers says that he meditates three times a day, and that he seems to leave the ordinary level of consciousness quite often in making the contact and using it, even in hypnosis. Some years ago I passed on to you in the old Bulletins, the fascinating and amazing story of Dr. A.J.P. who, as a young man, had a leg so crushed and broken that the foot almost turned backward. He began a study of religions, giving them all up as too dogmatic and setting to work to find and contact the Being behind the scenes who could cause miraculous healing, It was not an overnight task. He worked for a long time and gradually came to sense this “god within”. Eventually his steady practice in making the contact paid off. He learned from It that he would be healed and was able to state the time. He told friends of the time and of the promised healing, as some of them later wrote in sworn statements, copies of which I have seen. When the appointed time arrived for the healing to take place, he sat quietly and waited. For several minutes he had the sensation of changes taking place in the leg. At the end of about ten minutes the sensations ceased and he looked down to find his leg miraculously restored. He rose to his feet and was able to walk normally. The healing lasted. He determined to become a healer and took Chiropractic training. In the years since the healing he has worked constantly with the “Light” as he calls the healing SELF, and when a patient can be made ready to accept the healing by the “Light”, he often calls down miracles of healing for them.

EIGHTEEN MONTHS gestation was said to be the necessary time in which to develop and give birth to a “vehicle” which the Aumakua could use. (Wilhelm in his Secret of the Golden Flower.) Huna knows nothing of a special “body” which must be developed, but from what the mystics down the years have reported, it does appear certain that a period of preparation is needed to obtain full working contact with the Aumakua. It may well be that some are almost naturally blessed with an “open path” and need very little preparation. Others are able, in a short time, to train the Aunihipili and clear away “stumbling blocks” so that the path is fully opened. Still others may work for years without success. “Enlightenment” is a term often used to describe the full opening in which the Aumakua is seen as a white light, and the term does not necessarily include any gift of information or understanding, as many have come to suppose. In fact, the understanding or “realization” of some abstract “truth” seems to be so rare that those who have left a written record of such information seem to speak too simply.

WILL YOU HELP WORK OUT A METHODOLOGY FOR OPENING THE PATH? Since the recent breakthrough in which I managed to make a contact and get a reading in P.A. terms for my own Aumakua, I have been trying to work out a practical method by which the Aunihipili can be trained and cleansed of “blocks” to the end of making the contact easily and getting help in healing and in the form of guidance. I may not be going about the matter correctly, but in the light of Huna, I feel that the main thing is to practice and practice until the Aunihipili learns its part in the work. It may take me 18 months of daily practice, and it may not. Perhaps you can offer suggestions or join in the testing as I how perform it. Together we may be able to learn many valuable things and perhaps find shorter and better training ways.

THIS IS HOW I MAKE MY DAILY TESTS and endeavor to train my Aunihipili and get my path fully opened. I take my pendulum and hold it over my left palm, then begin breathing more heavily and accumulating and sending mana to my Aumakua in the usual way. The pendulum begins to swing on the 12 o’clock line – vertically back and forth. As the mana accumulation and flow increases, the pendulum swings more and more strongly until it reaches full swing in about two minutes. Mentally, I am generating and sending love to the Aumakua with the gift. The mana seems to be sufficient after the described two minute period and the pendulum then begins to change its swing slowly. It works around to the left until it is swinging with the same strong movement in the horizontal direction or from 9 to 3 on a clock face. At this point the mana forces seem to strike a state of fun and balanced charge … In perhaps a minute the pendulum gradually slows its swing and stops. (It makes no large circle as it does when one is reading a P.A. on a Aumakua or “Guide”.) It is then that the “rain of blessings” seems to fall and I feel the familiar tingle. It is then, also, that I ask for healing for friends of the TMHG “special” list. And soon I begin the Question and Answer or Q&A part of the practice period, still holding the pendulum over my left palm or over a blank sheet of paper, and trying to ask questions which can be answered by movements of the pendulum. I give the Aunihipili all the time it needs to ask the Aumakua and to try to indicate the answer. In some cases I ask that a mental impression or picture be given me. I specify that if a symbol impression such as a picture is given, the meaning at once be made plain to me. I also invite the Aumakua to take over and give me in any way it sees fit impressions which may help my understanding. (The “seeing” of the Hula dance ritual was received in this way and did much to convince me that the sending of mana to na Aumakua is very important.) Frequently prayer is used, as that is a form of approach with which my Aunihipili has long been familiar. I pray mostly for the kala or cleansing away of the frets and worries of the day and that the low mana be cleansed and made worthy of use by the Aumakua. Very often there is no answer given for some of the questions, and these can be allowed to wait with the hope that they will be answered in one way or another at a later time. I am often surprised and delighted to find that I am guided in my reading to a page or certain paragraph which will give me the needed point of view from which to see more clearly some problem in reconstructing Huna. Care for an instance? Very well.

YOU WILL RECALL that when I told you of my feeling when being at last able to contact and make a P.A. of my own Aumakua, I said, “I am not alone. ” It was a feeble effort to get across to you something that seemed many, many times more important and significant than the simple words implied. Later, in a Q&A period I asked whether that was a feeling very few had experienced or had taken as seriously as had I. I got no answer at the moment, just the pendulum hanging idle. But a few days later I opened a fascinating new book (new to me but published in 1955) by Alvin Boyd Kuhn, titled India’s True Voice. On page 121 read, “Epictetus, the Roman slave  philosopher, adjures ‘never to say that you are alone, for…. God is within and your genius is within.” I was suddenly glowing with the certainty that the answer had been given. I read, “Plotinus speaks as follows: ‘The wise man recognizes the idea of the god within him. This he develops by withdrawal into the holy place of his own soul. He who does not understand …….’” The answer was there and very plain. Not only had men down the long centuries experienced the same delighted awe which had marked my exclamation, “I am not alone!” They were themselves standing beside me, offering the human fellowship which common understanding of something rare and wonderful can give. Mysticism, yes. But very real and living and enlightening for the one to whom the experience comes. The “scientific testing” of which Dr. Rogers speaks comes when similar tests get identical answers, as in cases where we exchange signatures and photos to be read without giving our own readings. In mystical experiences which may come to us in the practice just mentioned, a similarity of resulting experiences may be said to have something of a scientific value. The use of the pendulum gives us material evidence that the Aumakua is being touched and the mana accepted. Such a physical stimulus is of the greatest value. I often ask my Aunihipili whether or not the Aumakua is there and in contact, just for the pleasure of being so materially reassured by seeing the pendulum “yes” take on the very strong swing of happy affirmation.

I SEE IN THE CROSS made by the change of the pendulum swing from vertical to horizontal during the process of sending mana and receiving it back, the possible origin of the CROSS as a religious symbol. There must have been other pendulum-using mystics ages ago who got the same peculiar pendulum swing.

IN THIS PRACTICE TESTING we must be warned to keep at least one foot on the ground. The proverbial “razor’s edge” that divides the “false from true”, is always threatening any user of psychic abilities. HRA H.M. Wagner, now president of the Florida Society for Psychical Research (address him Rt. 1, Box 256, Niceville, Fla., if you would like to join up or have a part from a distance in the work of the Society) recently wrote: “So now it is a reborn kahuna (in reference to one “seeing” by an HRA which identified me as a reincarnated kahuna). My natural and characteristic reaction to the statement would be to quote a remark formerly used by your mother and my grandmother: ‘Pooh. Pooh. Cat’s foot.’ Seriously though, investigation has convinced me that the personality is far more closely integrated than allowed for in your exposition of the lore of Huna. It seems well to caution against too deep assurance that the deliverances of the pendulum are always consonant with verity. It has been demonstrated to me that states of mind can exert marked deviations. You may recall several years ago reading signatures and that one signature made by a man whom you knew to have great business acumen read very low. I was recently told by one of the parties to the experiment that the special reading was thought into the signature at the time of making it, with the design to obtain such a reading. The experimenters were sure that it was far from safe to place dependence to a great extent upon the deliverances of the pendulum. Their idea being that if they could so influence the message of the writing, the state of mind of the operator could do the same, with perfect honesty on his part.”

I COMMENT: The integration of the three selves of Huna may, indeed, be more close and complete than I feel it to be from my studies of the matter. I am not sure whether the question raised by HRA Wagner is one of how closely the three selves are tied together, or whether Huna is wrong and we have but one “self”. If we decide that we have but one self, we will be forced to go back to accepting sub and super parts of the one consciousness. More than that, we will have to do some sharp revision work with the P.A. reading system. Recently there has been a certain drastic revision made in the effort to understand better the exact standing of each of the three selves, considered individually, also in understanding the “eating companion” or other spirits who influence lives. The revision is such that the several HRAs who are working on these angles now pretty much agree that we must, to obtain greater accuracy and understanding of what we read, take up each self or spirit individually and get a reading for it. In the ordinary way which we have been working, we seem to have obtained the goodness or badness of the Aunihipili and of the Auhane, but not any added element forced on the individual by a spirit or more than one spirit (some of these not having either Aunihipili or Auhane, and some being possessed of both). The degree reading which we have obtained seems to be an averaging of the intelligence of all selves, including a bit of the Aumakua. In recent months we have found individuals whose degree level had been much raised or lowered by being averaged in with those of spirits.

The physical body, perhaps instinctively guided in its processes by some high “group soul” or Nature Spirit, reads from 1 to 100 degrees, and Bovis, in making the “Biometer”, found that health could be read in terms of these degrees. For instance, a reading of 75 degrees would indicate 75% perfect health.

The Aunihipili reading seems to fall between 100 and 200 degrees as a rule, and to give only a “personality circle”, not a “will” swing of the pendulum. The Auhane gives no circle, but a typical straight “will” swing, and seems to read from 200 degrees to 460, perhaps to 500. The Aumakua or “Guide” has been read all the way from 495 to 565. Spirits who fasten themselves to the living and who are evil, if for no other reason than that they have no business forcing their influence on the victim, appear always to show in a reading as a deviation from the normal clockwise leaning will pattern swing or, as a personality circle which changes its axis as the swing continues. Many Auhane spirits who have lost their na Aunihipili (at least who give no circle in their readings) have only a “will” swing at 12 o’clock on the chart face, and for these it is necessary to ask whether they are good or bad. The answer is given by the pendulum as a counter clockwise circle or a will swing to the left of 12 o’clock. The isolated Aunihipili spirits who often show up in a reading, usually have a counterclockwise circle, but one may also ask whether they are good or bad, or injurious or not. These seem often to cause health or reflex difficulties and some seem to have been there almost from the time of birth of the victim.

HELPFUL SPIRITS have of late been found by asking if there are these connected with the person being read. Although they do not show in the regular reading, they may be read if the pendulum gives a “Yes” to their presence. These seem bent on helping and NOT on commanding. As yet we know but little of them, but so far they have almost always had a good and normal “will” and “circle”, with a degree standing averaging higher than the “eating companion” type of spirits. The degree reading of this helpful type of spirit seems not to average in with the degree of the ordinary or “composite” reading.

PERHAPS A TRUE READING might be made, even if the writer of a signature did use his will to make the reading from his signature too high or low, by asking one’s own Aunihipili to investigate and see whether such alien thought-forms had been tied to the signature or what it represents. The trouble is that the reader does not know when to suspect such trickery or testing of his accuracy. However, the new method of reading the subject’s three selves and associated spirits separately, may help to keep out errors even when a trick is being played. We must keep that in mind as we continue to plow this rather virgin soil. One of the most able of my fellow experimenters remarked in a recent letter, “It gets more and more complicated as we go along, but if more readings give more accuracy, I am all for it.”

SOME OF THE HRAs ARE ALSO CONFUSED about P.A. readings, especially those who have joined up recently. HRA J.M.S. writes, “Because so much of your H.V. material lately is on pendulum readings – psychometric readings? – can you tell me where I can find instructions on what this is all about and how to do it?” For the benefit of those who do not know, let me say again that there is a small book which I have written explaining everything and laying down methods for self-training. It is called Psychometric Analysis, and will be sent post paid for $3. (Include sales tax if you live In California.) Some can learn easily to make P.A. readings while others cannot. Be forewarned before you gamble your $3. At the moment we have been covering new ground and it begins to look as though I will have to put out a pamphlet or something to go with the book to bring it up to date.

THERE IS A THREEFOLD PURPOSE to be served by use of a fairly well perfected system of Psychometric Analysis readings. First, a reading win tell one much about himself, show his progress in the matter of evolution or mental ability. It indicates some natural capacities, such as that of using psychic powers. It shows whether there are spirits about him which influence his moods, actions or thoughts. It may also indicate the presence of complexes which cut him off to a certain extent from his own easy contact with his Aumakua. It may indicate health difficulties, worries and uncertainties. It can tell whether one being read is dead or alive. It will tell a prison board whether a prisoner has really reformed and is safe to release on parole. There are other advantages not so certainly indicated.

THE SECOND PURPOSE is to aid healing. Obsession and fixations causing physical ills can be measured to a degree through P.A. readings and the progress of the healing checked. This is especially true in cases of spirit influence, and may later be true in a practical sense if testing shows conditions of general health apart from the causes just mentioned. In healing work, the part played by the Aumakua or a “Guide” spirit is becoming increasingly important, and the readings promise greater insight into ways and means of establishing the needed contact with the Aumakua to promote healing.

THE THIRD PURPOSE is to be found in that increase of understanding of one’s complete nature which will aid in building a picture of verities needed for the best personal religion.

IN  A RECENT H.V. I gave the readings which I had made for the “Guides” of a few of the most successful healers in England, among them one of our own HRAs who has been in the Huna research work from the very first, and who speaks from extended first hand experience in calling down the healing from the spirit Guides or na Aumakua. (I believe they are the same.) He said something which I feel is of the utmost importance in a letter last month. I quote. “Forgive me for repeating what I have previously said – a thing I seem always to be repeating. The whole object behind spiritual healing is not to do the Doctor out of a fee, but to awaken the spiritual in each patient. Hence, years ago I asked for no more instantaneous cures, as those which had taken place were regarded as ‘Luck’, or as ‘Damned funny’, etc., and had not achieved the desired awakening. Of course, to the Healer it is a great triumph and he is tempted to be cock a hoop. But we had one such this month. A doctor friend wrote asking our Absent Prayer Treatment. He was in a very bad way, but the night before his operation, he was completely restored, and is the puzzle of his medical friends. He came all the way from Scotland to thank us and is more interested now in what a large part Spirit can play.’

AS I WRITE, A LETTER COMES from HRA Dr. E.E. Rogers, mentioned earlier in this H.V. He is a medical doctor, but also a healer, and he again lays stress on the healing angles which the P.A. readings assist us to understand. Let me quote again. (Those of the HRA actually engaged in healing, and who make use of Huna ideas and methods or of P.A. readings, are most important to us in every way. They are licensed and trained in the lines of healing they practice. The rest of us would be unable to experiment, and so depend on them almost entirely.)

“Your last reading of   coincided exactly with mine. (The eating companion spirits had been exorcised and the rightful Aunihipili showed its normal presence through the good clockwise circle.) The scientific way of doing things is necessary, since I am suspicious of my own readings when not sure they remain uncolored by my conscious knowledge of the case. As we have done it, it provides extreme validation of Huna and its concepts, provided it is practiced by a sincere and competent operator – a factor which I think is too often minimized.

“Another primary misconception, I believe, is the general idea that everyone can be, should be, or deserves to be healed, and that healers have an obligation to heal. But this is not true unless the patient seeks us, tells why he seeks us, and engages in a partnership wherein he promises to do as instructed and to obey ALL instructions while at the same time we engage to use all our skill and experience in his behalf. It must be a partnership of two. There have been a few exceptions to this in my work, where I was told by my Higher Self to heal … and in a few such instances healing has been instantaneous. I put considerable onus on a patient, generally. I give no sympathy, or ‘help’, in the accepted sense. I make him admit responsibility for his own condition, and assume responsibility for doing his part to free himself. I teach him that I do not heal, and that he must earn, in most cases, healing from God. If I feel he is ready, and I depend on intuition about this, I indoctrinate him in the ideas of Huna and recommend him to get your books; which I have done several times. This makes it easier.

“I always invite my Aumakua to participate in all therapy. In fact, I meditate at least three times a day with this and other positive thoughts in mind. I feel that I have proven that conscious participation by the three minds produces optimum results in all fields. If a patient is a student of Huna, I ask him to invite his Aumakua to participate during all his sessions of Auto-hypnosis, which I inaugurate it by heterohypnosis ………

MORE CONFIRMATION OF THE HULA SIGNIFICANCE has come from HRA R.H., of Canada who writes: “Speaking about a Hula, ever since you printed the prayer (of Hewahewa addressed to the first group of missionaries to land on Hawaii) and translation, ‘Ku.. Kula … Kula lani’, (“Rise from a sitting to a kneeling position, then stand and stand firmly”), I have seen a dance of sorts in connection with it. It has always been short, but has added greatly to the effectiveness of the prayer. Briefly, I see a group sitting in loose sand as on a beach. The music starts. They sway slowly but seem to be struggling to stand. Then a light shines on a rock against which great waves are breaking. (Mana symbolized?) One rises, jumps to her feet, steps off the sand to hard ground, then jumps on the rock, and stands firm while the waves beat against it.”

COMMENT: Since reading Dr. Westlake’s new book (reviewed in the last H.V., you will recall), I have been more and more intrigued by the idea that the shape, form or PATTERN of substantial things is a part of material reality and may be able to radiate in some way a force which has a good or bad effect when healing is undertaken with the aid of some material shaped to embody a pattern. It has also occurred to me that even the invisible aka substance which is shaped into a pattern by thoughts (thought-forms, if we understand Huna correctly) may have the same power to send out mana or other forms of intangible force. The Hula dance ritual of sending mana to na Aumakua could be such a thought-pattern and as such, the pattern may have been made into something lasting and wide spread – a something that we are picking up psychically in our several “seeings”. I have been trying in my daily pendulum sessions to get information on this from the Aumakua, and it seems too complicated a matter to explain via the Q&A system. But I am getting ideas and hunches, which may or may not be Guidance. I was suddenly stopped by the sight in a book depicting paintings, of a pair of old hands held in the usual position of prayer. How beautiful making a pattern? Yes? How? Why???

CIGBO IS HOPPING MAD!

His dear Uncle Sam who runs the post office, has once more raised his rates to make Cigbo’s job harder. But the kat realizes that inflation is not to be avoided. What he is MAD ABOUT is that many of his beloved Aunties and Uncles of the HRA do not bother to send in a new address in good time when they move. Envelopes are stamped by the 10th of the month ahead of the release date and changes of address are needed as early as possible. It used to be that a Bulletin was returned with the new address on it or on a card, and it cost Cigbo only five cents to buy the new address, and 80 to send out the Bulletin again by first class mail. The 30 spent on the first sending was, of course, lost. Now the H.V. is returned, if a request notice is printed on the envelope, but the new address is not given unless the postman has a very kind heart and scribbles it on the envelope so it cannot be read with certainty. The return, however, now has been hiked to 80, so, when you do not send in your change of address when you move or leave for the stay in your million dollar winter home in Florida, Cigbo is out 19 cents and does that make him hop!!!!

He has made a new ruling. Any H.V. which is returned in this way is NOT sent out again. If you suddenly come to realize that you haven’t had your very important
and endlessly inspiring H.V. for several months, you can either cheer at being relieved of boredom, or send your new address and stamps to pacify Cigbo and get him to cut a new stencil and put you back on the list. If you are bored by the H.V., that is no sin, but it is a sin to fail to drop a line to me to say, “Stop them!” Or, if you find that your H.V. no longer arrives, it may be that the dead wood has been cleaned from the list once more. Cigbo counts anyone “dead wood” who does not pay his share of the expenses or write to say he is unable to pay but still wants the H.V. sent. A few can be carried free because another few send gifts “above and beyond the call of due ty”, as Cigbo calls his necessities.

I AM NOT HOPPING MAD – BUT SLIGHTLY MOURNFUL over the way the “OH & AH” boys and girls have been delightedly scaring the daylights out of the many gullible people who are so confused and harried by screams from Right and Left and elsewhere that they know not where to turn or who to believe. These little lost sheep have recently been told that the conjunction of several planets near the solar eclipse (we have one twice a year) on February 4-5th will bring all the calamities which have periodically been predicted by men and by spirits for as long as I can remember. (I recall being scared pink at the age of six when the world was said to be ending on a certain night. Fortunately, I prayed that it wouldn’t, and my prayer was heard.) The same breed of psychics who predicted before World War II that nothing was about to happen, and the same wild eyed prophets amongst certain astrologers and Understanding Groups of today, are polishing up the predictions that on February 4-5 the bottom will fall out, atom war start, the Pacific Coast slide off into the sea, the world be ruined by a money panic, the plague wipe out 99% of humanity, and the earth shake itself like a wet dog and send tidal waves roaring while the axis goes “FLOP!”. Some predict on a happier note, saying the Second Coming will come or that the new World Savior will be born in Holland. One Understanding Group has, according to a morning radio bit of news, leased for 10 years a mine or two in Arizona where the word “from the horse’s mouth” has been that the place would be one of six which will be safe from terrors to come. The frightened “Faithful” are moving in all haste to reach the refuge before the fatal date of the “stellarium” and eclipse. A few hardy souls are sitting tight, even though shaking in their boots, because the saucer people have promised to save the True Believers.

FORTUNATELY we have one completely reliable source of predictive information, the Tarot Cards. If I “run” them, I guarantee every single thing to come true. If not true, I will run the cards all over again for free. So, here is what will and will not happen. (My next door neighbor recently flew to Europe to sweat out the danger period and check the prediction that his home and all the local coast would slip into the ocean. I, as a prophet, admit that I am without honor on my own hill.) Here are the questions and the card answers. (Year ahead.)

General world conditions will be? “Temperance” card. Agreements on the parts of those spiritually minded and in high places, under Guidance.

Quakes, disasters and such? “Page of Pentacles”. Business as usual. “Temperance” again but with the “Page of Swords”. No disaster will prevent usual world activities. Under High Guidance the desire to trade will bring working agreements, while the Page of Swords shows swords being carried from the battle field – the latest phase of war being over. The Temperance card shows high mana. being poured from one cup to another by an angel figure. It indicates the cooperation of the male and female halves of the Aumakua. Women may begin to exert a much more powerful pacifying effect on world affairs. No disaster card appeared.

How will it go with Russia? “Knight of Swords” turns up beside “Knight of Cups”. Russia will rush to defend Red interests on the one hand, making threats, and on the other hand increasing offers of peace and friendship. Page and VIII of Wands turn up, indicating swift business moves and desire to trade. VII and X of Pentacles show earlier efforts to establish industries begin to pay off and money situation is good for them. Better crops this year. No disaster cards.

How will it go with Red China? V of Pentacles: Hunger and privation indicated. “Knight of Wands”: sudden strong efforts to establish better trade relations with all and sundry. “Page of Cups” with Page of Swords” Friendly advances and giving up making small war on others. “The Tower”: disaster strikes suddenly in some form a little later in the year. Something may topple the Red rule and plans there.

How will it go with Europe? “Empress” and “Hermit”: much greater prosperity under Guidance and some tendency toward isolationism. “Knight of Swords”: rushes to right wrongs. France with “Chariot” may strike a balance between opposing forces after some delay and trouble, then will stand surprisingly high in world affairs under “The World” and “The Emperor”. Under II of Pentacles: considerable money juggling. Holland comes to some agreement with Sukarno about a share in New Guinea holdings. Berlin cards show rapid changes and small triumphs on both sides, with war avoided and West Germany disappointed by the outcome.

How about the U.S.A.? “Queen and II of Swords” : ‘The military potential will continue to be built up but in the hope of using it to preserve the peace, says the Queen. The II of Swords card is one of complete stalemate. The idea of making war fades and interest turns to business under VIII of Wands, showing many swift moves in adjusting to the world trade and marketing conditions. New business will flourish under Ace and Page of Pentacles, while under IX of Pentacles the search for new markets will be successful. III of Swords: small sorrows. “Temperance”: we may lead in the new world trend to higher ideals and mutually beneficial efforts. We will still give money help where needed. “The High Priestess” shows again the building influence of women, with religion coming to the fore in their hands.

No disaster cards were cut in several runs. Cards predict about the usual weather conditions and there is no indication of money panic although small money worries will continue to bother. Things in general are looking up for the world this year. MFL

January, 1962

A HAPPY NEW YEAR TO YOU ALL AND MY THANKS for the many Christmas greetings. May we all go into the new year with renewed determination to work ever closer with na Aumakua and the good and constructive elements about us which stand for the Huna doctrine of non-hurt and the Huna in Christianity doctrine of helpful kindness.

AS THE NEW YEAR OPENS, our work together as HRAs stands at the most significant fresh milestone in some years. Thanks to the advances we have made in the use of Psychometric Analysis readings, we have at last a more impressive proof that the Huna theory of the Aumakua is correct. But, in addition to that, we have found, in making measurements of the “Guide” spirits of famous healers that these are also na Aumakua in all probability. With na Aumakua now being read in the 500 to 600 level of degrees biometric, the feeling grows of their closeness and of the fact that we are almost able to reach out and touch them. When we touch them and the aka cord of contact is charged by the mana that flows as a gift of love and joy, the Father-Mother join us and we become one with them. We can repeat the statement of, “The Father and I are one…. the Father is within …… not I (alone) but (with the help of) the Father within, HE (or WE) do the work.”

(In the Huna code of the New Testament we find a hidden meaning behind the word “work.” The more natural word here would be “healing,” for that was the thing under discussion, but while the Huna word for “heal” (hoo i) means “to make or restore light,” this is less definite as an instruction to initiate na kahuna who might read the passage later. “To work” is ha na and the root ha is always the inclusive symbol of the entire process of accumulating mana and sending it to the Aumakua to empower it to work on the physical level as well as in its own realm of thought-forms where the pictured and imagined future is first constructed. The root na has the meaning of “to pant” also of continuing an action; one might say that we can add the English terminal “ing” to ha and get “Haing” to denote the whole of the action needed to bring about healing or to change the future for the better for one in need of such help. In a moment I will pass on to you something definite about the “ha-ing” from the Yoga findings of one of our good HRAs.)

OUR IMMEDIATE TASK, as I see it, is to review again with great care all of the leads we can find which may throw light on the method of working with the Aumakua. We can NOW measure the degree standing of a Aumakua in connection with his “man”. We are beginning to make P.A. readings to show how close one is in contact with one’s Aumakua at a given time. We have learned to break up a P.A. reading so that we can take the measure of the Aunihipili alone, the Auhane alone and the Aumakua (or Guide Spirit) alone. If there is an “eating companion” spirit – or more than one of them – we can read it or them apart from the man himself. The presence or connection with the man of a good spirit bent on helping instead of obsessing or controlling does not show in the standard P.A. reading, nor does the Aumakua, but if we ask our Aunihipili whether these are to be touched and read, the reading for them can be made (except in rare cases in which, for some unknown reason, a contact cannot be made). We have recently learned that the reading we have been making for the individual is a combination of the different elements of goodness or badness and of the different degree levels showing intelligence. We know now that a man may have his combination reading for degree level raised or lowered by his association with a spirit who is exerting an influence for good or bad in his life. More important still is the discovery that the degree reading is raised by the association or regular contact one has with one’s Aumakua. This last is particularly true when we read for one who writes his signature at a time of close contact such as is established when a prayer action of the Huna kind is being made. (We will have to work out a new way of listing or writing down the several parts of a reading to fit the new findings.)

AMONG THE SEVERAL THINGS WHICH WE MUST REVIEW, in the light of what we have just learned about the “Guides” or possibly na Aumakua, must be included the findings of Psychical Research groups during the past century. In HRA Dr. Nandor Fodor’s Encyclopedia of Psychic Science we must again examine accounts of such things as appear to have been done with the help of Guide spirits of exceptional power and ability. There are pictures of some of the mediums through which work was done, and it may be possible to make belated contact through these pictures with the Guides and see if they fall into the 500 to 600 degree level where we suspect all  of na Aumakua at the evolutionary stage have their being. (We may eventually find that we can contact and read the next higher level of entities, na Akua Aumakua or “Na God Aumakua” of na kahuna.) If you happen to have a copy of the book just mentioned, and can run P.A. readings for Guides, I would like very much to have your results. I have been unable at this time of writing to get time for the tests.

IN INDIA AND TIBET there have grown up several systems of religious belief which also need to be gone over again with care as we try once more to find how best to contact and work with na Aumakua. The Theosophists, to whom I am greatly indebted for many valuable ingredients in my own thinking, have done a remarkable job down the years of working over the maze of old and new beliefs and inspecting practices aimed at bringing the individual into a better contact with na Aumakua. It is not spoken of in that way, of course, but in the end it boils down to about that despite all the beliefs in such things as karma and endless reincarnations. The “Holy Men” have endlessly tested and invented in the effort to find a way to bring about a union (Yoga means “union”) with what they thought of as something vastly higher than themselves – a nameless Ultimate. In reaching so high they may well have hit upon some good practices which assist in contacting the Aumakua in its level just above us and certainly far below the final Source and Unmanifest with which the Yogin so often hoped to be able to blend his soul or lesser self. There is endless clutter and confusion in the beliefs and the methods of practice in this part of the field, but in Theosophical writings there may be some material of great value to us, can we but find it at this time.

THE “SLOW GROWTH OF THE “SOUL” is said by some Theosophists to be the thing to stimulate by right living and thought over a period of lives. The goal is not that of learning to live the good life in the flesh, as with na kahuna, but to escape from the normal life in every way possible. The Aunihipili is to be looked upon as the arch enemy and one is to develop “soul powers” with which to reduce the Aunihipili to nothingness. Only when all normal desires and joys of physical and mental activity are done away with can the real part of the man – the Aumakua – win through to escape from karma, reincarnation and consciousness as an individual self. “The dewdrop slips into the shining sea.”

THAT is not what we are to look for in our review. We will certainly side step the opening stanzas of “Light on the Path”, “written down by M.C.” These are: l. Kill out ambition, 2. Kill out desire of life, 3. Kill out desire of comfort.” But we may profit by putting our own interpretation on some of the later instructions such as, No. 17. “Inquire of the inmost, the one, of its final secret.” The HRAs are pretty well advanced, otherwise they would not be HRAs. Our need is not admonitions to get out of the world and life, but to get into both in the normal and complete way – the way in which all three selves learn to work as a team, and with each self respected and valued for what it can bring to the work of the team. We will be looking for upper class texts, not for primary instruction. We will accept almost nothing at its face value, and will be reading between every line and peering behind every ancient veil. Like the Yogin, we are looking for a short cut to the Aumakua. But unlike the Yogin, we plan, when we have found the Aumakua, to go back into the best of normal living, not on into the nothingness of absorption. I have beside me a book by L. W. Rogers titled, Man, An Embryo God. In it he does not instruct the student to forget that he IS a man in his attempt to grow from his embryonic stage of self growth into the god stage. Theosophy has injected splendid doses of common sense into the old dogmas, and will continue to do so. Huna will help delightedly. Many of us are Theosophists, you know, but the real Theosophist, under the charter of the original society, subscribes to no dogma. He accepts the duty of searching for basic truths and of doing what he can to promote the brotherhood of man.

CHRISTIAN WRITINGS always remain something to be reviewed in so far as we have explored them for the coded or inner Huna secrets. One of the HRAs has been delving into the Aramaic in which some say the New Testament was first written, if only in part. I am told of the similarity of some of the Huna words and words in the Aramaic. At present, a search is being made for the counterparts of the code words such as light, cross, snare, web, water, thorn, path, way, etc. If by chance we should be informed by this learned HRA that the word for “work” in Aramaic was hana, we would give her a standing ovation.

The Gnostic literatures are always under review and inspection, as are the words and glyphs of ancient Egypt, the latter showing tantalizing Huna beliefs which can only be glimpsed distantly in the writings of the later dynasties.

Esoteric Buddhism as well as Zen remain on the review list, of course. One HRA recently resigned because we gave Zen so little attention in the Huna Vistas. I would gladly have given more space to discussions of Zen, but what can we do? Where is the Zen master who is a “must” for those who wish to try this difficult and outside  sensation discipline with meditation on an answerless koan, certainly not the swift answer to the question of how to live the three-self and normal life. Zen aims at letting the Aumakua take over entirely when the bow is drawn perfectly or the painting is done just right. In Huna we want a part in the day’s work.

HERE IS THE YOGA BREATHING RHYTHM given us by our HRA Yoga expert as the safe and effective way to use the control of the breath in accumulating mana. The controlling of the breath acts as a physical stimulus and helps to keep the attention of the Aunihipili from wandering.

I quote from a recent letter: “If speaking any more about Yoga, I think it might be a good idea if you don’t talk of ‘currents’ (of mana?) and such like. Boiled down to its elements, the rhythm is precisely in the ratio of 1 : 4 : 2. (Breathing rate.) 1, inhale : 4 (counts) retain breath : 2 exhale. For exact counts or seconds, all should start on the low side and work up, but not too far.” (Keeping the same time ratio, one may increase the time of inhalation, retention and exhalation. From the point of view of Huna, the deeper breathing is the thing of importance. From the Yoga angle, the rhythm. In both cases the mind is busy directing the breathing and telling the Aunihipili what to do, as in collecting mana and sending it to the Aumakua.) “I have tried this rhythm out for 10 years and say that it is a real developer of people. The motto is, ‘We live if we breathe; therefore, to live more abundantly, breathe more copiously.”‘

THE HULA DANCE EXPERIMENT which was suggested in the December issue of the Huna Vistas caused some to make the test, either with the chanting of the “Little Prayer for HRAs” or with an effort to use the braiding of the cord step and arm motions (as each imagined them to be) to get a contact with the Aumakua. One HRA reacted to the reading of my description of my “seeing” of the hula dance as if recalling a memory of a similar ritual from a past incarnation. I will give his report first.

“When you came (in H.V. 28) to your mental vision (of the hula dancer), my mind jumped ahead a little of your writing and I knew the sacred hula girl was braiding the aka threads. I read on, and when it came to her standing there awaiting the returned mana loa, I suddenly started to shiver and tingle in [my] brain and along my spine, and then started to sway from side to side. This continued, I should judge, about 20 minutes. In fact, I had to stop the swaying to come to write this note to you – the thought having struck me that if Dr. A.J.P.’s reading was normally 386, but his prayer signature came out with a P.A. of 560 degrees, I would write you while experiencing this phenomenon to give you my signature. My degree reading you found to be 342 when autographing my book. I seldom have anything like this happen, hence this letter.” The signature of this HRA was tested at once upon the arrival of the letter, and gave the usual very large and 528 degrees, indicating fine contact with the Guide or Aumakua.

ANOTHER HRA WROTE: “I too have had a vision regarding the dance and  altar, but there have always been three girls or two girls and a man weaving in and out. I did not think of the braiding of the aka threads, but that was what they were doing, evidently. And they also sprinkled water all around. One of them would stand on the altar and weave back and forth while the other two would intone a chant and sprinkle. There is always music with this and I seem to be sitting in a large grove before a stone doorway. Where the doorway leads, I don’t know as I’ve never been inside.”

AN HRA WHO MAY BE A REINCARNATED HULA GIRL WROTE: “One of the proofs I have of reincarnation is that at the age of three I started doing the Hula. Years later, when dancing, she was seen by one raised in the Islands who wanted to know which island I was from. He couldn’t believe I’d never been there, and kept saying, ‘But you dance like the islanders on the small islands. Even we who live there don’t often get to see dancing like that very often.’ So just ask me again if I’m interested in your hula project!”

THE MOST COMPLETE SET OF HULA TESTS was reported as follows: “I tried your trick with myself. I wanted to see if I had been connected with Huna in a past life. I did just what you did, generating strong emotion and love. I felt a terrific, tingling in the small of my back and strong breathing started of its own accord. I never had force like this before. (I got the impression that) I was not a person who had been connected with Huna. Then a funny thing. Everything blotted out. Then there came a scene with people of dark skins , black hair, and large dark eyes. Turbans, long coats and narrow pants. Hindu? I asked if this were so. The answer was yes. Frankly speaking, I was rather skeptical. My pendulum, like your own, made an almost straight out circle over my left palm. The return flow was strong. Now what do we do to carry this further to really arrive at the right answer? That Little Prayer I have used ever since you first sent it out a long time ago. Yesterday I tried the use of it in the dance experiment. (She managed a makeshift costume such as I had described for the hula dancer.) I recited that prayer, then hummed it, then sang it to the tune of The Lord’s Prayer while I did a barefoot dance. I felt as if I were in another world. I felt hot winds on my body, and I heard soft singing as if in the distance, then what sounded like muffled drums. Again, Hindu? Would that account for my love of Buddhas? I have several of them in my home.

I COMMENT: Things like this are just what I had in mind when I wrote in H.V. 28 that we had rounded a circle and had found ourselves coming back into the typical experiences of Mysticism. Such experiences, taken on the whole, carry great significance of meaning, but INDIVIDUALLY, they are most valuable to the one owning them. In olden days a religion could be based on the “seeings” of a dynamic individual. In modern times religions of the New Thought school are made up on reasoned basic ideas. Only spirits working through mediums are credited with true revelation, and then only by a small part of the population. The greatest value of mystical experience, when shared through written or oral descriptions, lies in the fact that others are encouraged to try for similar experiences themselves – and if they get them, they have little individual revelations which give them a greatly satisfying sense of underlying verity. In my own case, I now can stand before you and happily say from deep inward “sensing” experience, “I am not alone.” My Beloved and Entirely Trustworthy Parental Spirits are always with me and near enough to be called. I have only to make the proper call and pick up my pendulum to obtain what is sufficient proof for me that the Father-Mother have heard. This is not proof to others, and I cannot prove that I am contacting na Aumakua or Spirit Guides, of course, but if what I believe I can do encourages others to try to do for themselves, as a  check on my findings, what I think I have done, that is good.

A P.A. CHECK READING ON TERTE, the Filipino spiritist healer who is famed for bloodless surgery and other healing, has been checked from his picture for a reading of his Guide Spirit (or Aumakua?). He may have lesser spirit helpers as well as the main Guide. Two able Canadian HRAs have sent me their readings, one getting the usual large will and personality swings with 487 degrees, the other a very large clockwise circle and 529 degrees. My reading gave the same will and personality swings and 489 as well as 528 degrees. This might indicate that two spirits of high degree are helping the healer. Perhaps the one under the 500 level is an apprentice Aumakua. This is still new ground for our exploration as we cease to take Dr. Brunler’s conclusions as to readings of the higher sort. To date the highest reading I have obtained for a Guide or Aumakua is 567 degrees. But twice I have tried for such a reading and got a little  under the 500 mark. I have been surprised to find that readings are brought up so much in many cases because of the apparent steady influence through intuition or Guidance coming from the over looking higher spirits. On the other hand, “eating companion” spirits of low degree sometimes cause individuals to give a lower reading than when taken by themselves apart from the ordinary composite reading. Dr. Brunler found many business leaders at 450 degrees. One may wonder whether this shows that they were of superior intelligence and ability only because of the help of a Aumakua or Guide spirit. The same might be said of the great writers, actors and painters who gave readings in the 500 600 level (and even up to the 725 level, if we are to continue to accept the Brunler readings as valid, which I now hesitate to do.)

A REQUEST HAS BEEN MADE for a chant in Hawaiian that might be used in the testing of the hula dance of braiding the cord. As the dance steps often seem not to be a repetition of certain steps and arm movements, over and over, it seems possible that a dance could have been improvised by the dancers to fit the words and mood of the mele or recited verses. Dr. N.B. Emerson, whom I had the pleasure of knowing years ago in Hawaii, translated many of the old chanted songs and I have before me a volume of those he included with the ones connected with the various forms of the hula dance. Of these I have selected to pass on to you the first and last verses of The Water of Kane. There was a tradition in old Hawaii similar to that of the Western one of the lost Holy Grail. Dr. Emerson says that slight references occur in many meles to the Water of the god Kane and its sad loss. Water stands for mana of any grade, and here we have the secret Huna code used in Hawaiian to some extent. An initiate kahuna would at once know that the lost Water of Kane – which gave life – is the High mana of na Aumakua. The uninitiated would not know the significance. The mele was always voiced with the deep sadness of loss, and is one of the most nostalgic, taking as it does the mind of the singer back to the bright days before the loss of the knowledge of the place where the water of life might be found and drunk. In the Huna of the New Testament we find Jesus saying to the woman at the well (John 4:14); “But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. ” The Water of Kane was, as in the story of Moses, made to flow when the god thrust his staff into the side of a wall of earth and thus caused a flow of water for a thirsty companion god with whom he was traveling. Legend says that the life giving water from the spring so caused still flows if one could only find it. A similar legend in the West sent one early Spanish explorer into Florida to search for a spring said to be there and which gave back youth to one bathing in it. We may also feel the touch of deep and nostalgic loss when we consider the far cry between the original and secret Huna concept of the mana flowing back to the lesser man to heal and otherwise bless, and the concept of the Church of Rome where the Holy Water of today remains in use only as an empty and blindly used symbol. In Revelations we read, “let him take the water of life freely. And in John 3:5 we read, “except a man be born of water.” John the Baptist said, (Luke 3:16) “I baptize you with water; but one mightier than I cometh – he shall baptize you with the Holy Ghost and with fire.” Kane, the name of the god, means “a male, or a husband” in the language of the Hawaiian na kahuna. He stands in code for the Father, and this includes the Mother side of the Aumakua, she the Holy Spirit and he the divine fire water of High Mana. (Mana had polarity, fire and water being symbols of the opposites.)

* Inu, to quaff or drink, often has the syllable ha added between the causative hoo and the verb, as, hoo`ha`inu. As ha is the symbol of the whole process of sending mana to the Aumakua and receiving it back in the form of the restoring high mana, we can see here the hidden meaning. The word wai`puna or “water spring”, gives the Huna code meaning in the verbal form of puna which means “to unite, as a man with a wife,” and the union with the Aumakua for the sharing of the wai or water mana is indicated. Ola is life, and the root la means “light”, which is the symbol of the Aumakua as well as the life giving high mana. Some day we may have an “opening” ritual resembling that of Subud, only our rite will be one aimed directly at helping one to know that there is a Aumakua and to establish a working contact with it.

Let me give two more verses of the Mele without the Hawaiian original. I find them very lovely, and we have poet HRAs who will share with me the pleasure of knowing the passages.

One question I put to you:
Where is the water of Kane?
Yonder on mountain peak,
On the ridges steep;
In the valle.ys deep,
Where the rivers sweep;
There is the water of Kane.
In the ghost pale cloud form;
There is the water of Kane.

This question I ask you:
Where, pray, is the water of Kane?
Yonder, at sea, on the ocean,
In the driving rain,
In the heavenly bow,
In the piled up mist wraith,
In the blood red rainfall,

(From Unwritten Literature of Hawaii by Nathaniel B. Emerson. Bulletin No. 38, Bureau of American Ethnology. Long out of print.)

A NEW BOOK, THE PATTERN OF HEALTH, by HRA Dr. Aubrey Westlake, of England (Vincent Stuart Publishers, Ltd., 45 Lower Belgrave Street, London SW 1, England, 25 shillings plus postage or $4. 00) has been received as a gift from the author. It is the kind of book which one wishes to review by quoting about half the book   which, of course, is out of the question. Dr. Westlake has an exceptional background of education and experience. In the field of healing he has long been watching for and testing all of the most modern methods from the mental to the religious and from Bach Remedies to the use of Radiesthesia for diagnosis and treatment. He has accepted Huna as a most valuable source of information and theory and has included in the new book a fine and concise description of Huna with sidelights on it rediscovery. He accepts as valid the intuitional revelations of the famous Theosophist, Dr. Rudolph Steiner. He also accepts the New Testament presentation of the words of Jesus as historically true, basing a section of his book on that foundation as he examines the several steps taken by Jesus in healing. This book tells the story of a long and careful search for newer and better healing theories and methods. Let me give you the index.

“I. How it all began. II. Dr. Bach and his flower remedies. III. I come to medical dowsing. IV. Vis Medicatrix Naturae: from Hippocrates to Reich. V. Dr. Reich and cosmic Orgone energy. VI. The Oranur Experiment and the tragic sequel. VII. Healing and healers. VIII. Huna, the Secret Science. IX. Medical dowsing in the light of Huna: the role of the Aunihipili in dowsing. X. The healing miracles of Christ. XI. McDonagh’s Unity Theory of Disease. XII. The search for the pattern of health. XIII. Spiritual healing, new style. XIV. The radiesthetic faculty. XV. The new Medicine.” The subtitle for the book is also descriptive, A search for greater understanding of the life force in health and disease.

WHAT MAY BE A CONFIRMATION of our discovery that the Aumakua can be contacted in the. 500-600 degree level through the P.A. reading method, seems to me to be very important and gratifying. Dr. Westlake (pages 127 and on) tells how, in the year 1956, he carried on many experiments with capable dowsers and sensitives to try to learn just what happens in Radiesthetic diagnosis and treatment and how the system might be perfected. The “Question and Answer” system with the use of a chart and a pendulum came after many other methods had been tried. Let me quote a part of the story and comment on it in parenthetical inserts.

“As the work went forward a curious thing happened. It was found that, in the case of the sensitive especially, and in the other members of the group to a somewhat lesser degree, the level of consciousness began to rise, as measured on the Brunler (Biometer) scale. (In a footnote here he writes:) According to Brunler, this could not happen, as one is born with a ‘brain radiation’ rate which does not change throughout life. It will be remembered that Mrs. Kingsley Tarpey challenged this view, as she often changed it (the degree level) in her healing work with a patient. Such cases are exceptions, and for the vast majority, Brunler’s brain radiation rate does remain the same. (End of footnote.) What had started off as an ordinary functioning of the dowsing faculty on the second level, already described, ceased after a while to be radiesthetic sensibility and became instead rather a receptivity of understanding, i.e. it ceased to be either physical dowsing or divination. When the Brunler reading reached 508 (my underscore), the sensitivity arrived at a third and new level, but now appeared to be on a mental level full of consciousness and became independent of the limitations of both time and space, in the sense that it was possible to recover the past, and neither witness nor actual remedies were required, and orientation was unnecessary. This state has been described as the eighth level of consciousness.

“There appeared to be still higher levels of clairvoyance and clairaudience, but not in the ordinary psychic sense, as the vision and the speech were inward and not outward. It is the inner vision and the still, small voice which is apprehended in full consciousness, and not the apparition or the trumpet of the seance room under trance conditions.

“We found that the technique of Q & A, already described, was particularly appropriate to this third level of receptivity, as a whole new world of knowledge and understanding appeared to be available without the limitations of the lower levels of consciousness, and this technique was in fact used to elucidate various problems.

“Let me summarize what has been said so far. The ordinary radiesthetist or dowser uses psychosomatic faculties in obtaining his results, which may be purely physical, purely psychic, or a combination of both. But the pendulist working on the higher levels requires receptivity rather than (!) sensitivity and is conditioned by a conscious understanding of the implications of truth. What has emerged is thus a combination of receptivity, knowledge, discrimination, reason, imagination, and, not least, common sense. It has, moreover, given access to those higher levels of consciousness which we learned in all reverence to recognize as the threshold of contact with the mind of the Christ. It became increasingly clear to us that the truth needed for these times can only be obtained and be forthcoming from this Source.”

ALL OF THIS EVENTUALLY LED UP TO the conclusion that something proposed by Whyte and given the name of “pattern” was the key to understanding the working of the projected forces which bring about healing. A “pattern” includes all the forms and shapes as well as the brain ingredient when the totality of a set of things plus ideas must be considered. The form element can be constructed in material substance and can be three dimensional and built of things such as plywood. The brain of the user of the material pattern joins to add to the mechanism and, one might guess, the Aumakua may add its quota to the “pattern”. (If I get the idea right.)

Pattern objects were made up and tested experimentally as substitutes for the imperfect radionics instruments which always seemed to lack something. Patterns were cut from wood in the shape of a diamond, a star and a cross. These proved in practical tests to have certain characteristics, good or bad, and they were “static or dynamic”. The dynamic pattern form was found to send out as of its own accord, a force which could help or hinder. With one pattern named “The Star of Bethlehem”, the distant patient’s blood spot could be placed in the center of the pattern and around the whole samples of 40 basic remedies. The pattern appeared to be able to select the remedy needed and send it on a force beam to the patient. Let me quote again as the account progresses on page 134.

“Readers will doubtless be as astonished as we were at this totally new conception of healing, wherein one pattern with its remedies seemed to cover all types of disease, and it is the patient – or animal – himself who selects what he needs, and not the doctor or operator. Eventually it was found possible, in addition to the derivative instruments, to get a series of patterns of the various levels – the spiritual, the mental  formative, the soul emotional and the physical, which, as the same master pattern ran throughout, gave quite a clear series of comparable relationships, and the causal chain connecting them. This series of connected patterns of the various levels we called simply ‘Man’.

“From such a complete set of patterns it is possible to make a fundamental analysis, finding on what levels, and whereabouts on any level, blockages are present, and tracing the effects of such blockages both up and down. The linkage we found was COLOR manifesting on all planes, each color manifesting in the same position and in the same relationship on the patterns, thus making it possible to compare one level with another and effect a true correlation. (And on pg. 148 the matter of color is again touched upon.) (Pure color filters could not be found.)

“(We) found, to our great surprise, that apparently we had a perfect instrument for giving color treatment without having to worry about actual color at all. This was possible, as each color had a definite position on the pattern. It was only a question of placing the blood spot of the patient in position, and color treatment could be given on any one of the four planes (planes classified after Steiner), using the full range of the twelve color spectrum of Steiner, viz. Peach, Infra-red, Red, Orange, Yellow, Yellow-green, Green, Blue-green, Blue, Indigo, Violet, Ultra-violet, and back to Peach. The positions of the colors on the pattern already being known, it only remained to find out radiesthetically (by the use of the pendulum?) what color was required for treatment, on which plane or level, and the timing. (The treatment needed to be given for a definite length of time.) We had many cases which, when treated in this way with color, gave excellent results. Color therapy, if indicated, usually was most effective, and certainly easy to give. I should like to make it clear that it was not what I had expected as an ordinary medical man. Given the full co-operation of the patient, the general effect of therapy is to give release to the soul, to give a sense of independence, so that those patients who may have been seeking health for years and have depended on other people, suddenly say that they can now be responsible for themselves and can tackle their own problems with occasional help and assistance. Whether physical improvement takes place appears to be of less importance; it is rather one of those things which is added to those who seek first the Kingdom of Heaven.

On page 173: “It (the radiesthetic faculty) has made possible the essentially simple concept of Health as a balanced Pattern of forces between the forces of matter and the cosmic – supersensory – forces, and disease as an Unbalance brought about by an excess, deficiency due to blockage – or distortion of the forces involved. Moreover, these imbalances can be measured as deviations, either plus or minus, from the norm which is health. This is the new science and art of Medical Radiesthesia. Here for the first time we have the possibility of a true preventive medicine, as we can now detect these deviations from the norm before they have manifested physically, at which early stage they are eminently treatable, or become set in the pattern which we know as pathological disease, when they are not. The result of this would be in practice to maintain a state of relatively harmonious and normal balance of the body as a whole on all planes, which is designated in my book Health Abounding as the Perfective Aspect of Medicine.” (There is ever so much more to be read along these new lines of healing thought and practice. We owe Dr. Westlake a very large and warm thanks for sharing with us his thoughts and his surprising findings.  MFL

December, 1961

Again for those of you closer to me in terms of surface mail, MERRY CHRISTMAS!

I HAD HOPED THAT BY THIS TIME I would have been able to give you a more definite answer as to whether the new readings for High Spirit Guides are also the readings for the Aumakua. All that I can say now is that, so far as I can see, they are one and the same. In this guess I am much encouraged by the experiments and findings of three other HRAs who are matching my readings within a few degrees on the same world figures. One HRA was well ahead of me in his research, having successfully made readings for what seems to be the Aumakua. He has also tried to make a reading for the lesser God, perhaps of our world or solar system, but not of God  the  Infinite. He promises some day to tell me of the strange things connected with this very ambitious experiment. I feel that there is no telling what avenues of information we may eventually open.

AFTER MANY CENTURIES, during which men have followed the visions and intuitions of a single prophet or seer, forming religions based on his revelations (whether valid or not, made little difference), we have ROUNDED THE CIRCLE and appear to be coming out just where we went in. Now, for the next round we can have the benefit of Psychometric Analysis tests or of pure psychometry, with a number of SEERS or PROPHETS (if we wish to call ourselves such) being able to approach the same problem and to compare the results of findings. This promises to be a great step ahead. In the next rounding of the circle, which rises a degree in a spiral of evolution, we should be able to avoid endless former dogmatic stumbling blocks.

THE RETURN TO MYSTICISM in the new form of psychometry (plus the pendulum as the means of better communication) will allow us to divide the “seeings” of individuals into at least two parts. The first part will contain all that several of our modern mystics (HRAs, of course included) may agree upon. The second part will contain psychic “seeings”, visions and dreams which may be significant and filled with meaning for one individual only, because they are not duplicated by others and thus given validity. Under the first heading comes the matching P.A. readings which a few of us have already made of the Guardian  Guide  Aumakua entities found connected with certain individuals. That seems almost as important as the cross correspondences in Psychical Research, by which the validity of “survival” was so greatly emphasized a few decades ago. Standard ESP tests seem far less important, for they deal with the psychic ability, not with the nature of the “selves”.

A REPORT ON “MYSTICISM TYPE 2″ EXPERIENCE will be made here by way of it starting the ball rolling. It will furnish an example of the way the proposed classification will work. However, should a few other HRAs ask the same question and get the same resultant “seeing,” the experience could then be moved over into the “Type 1″ classification where we keep the psychically verified information such as that in which Aumakua (or Guide) readings made by several HRAs of the same person match closely.

HRA M. F. L., of Vista, Calif., reports. Having been told via Aunihipili, using pendulum talk, and “yes and no” answer method, that I had in a past incarnation been a kahuna, and that my Guardian Angel or Guide or Aumakua has also once been a kahuna, I decided to try asking for information concerning Huna. First, I took my pendulum in hand and held it swinging free over the palm of my left hand. I asked silently whether my Aunihipili was willing to try to get information on Huna beliefs or practices dating back to the incarnation when I was said to have been a kahuna. I did not specify who was to be approached for the information, but advised that the Aumakua or brown man of my past “seeing” might be able to assist. My pendulum answered “yes”. As contact with the Aumakua was now needed, I held the pendulum suspended over the left palm ready for use by the Aunihipili, it being instructed to show me by the pendulum movements when mana was properly accumulating, being sent to the Aumakua and being accepted as contact was established. (For this I have worked out a code with my Aunihipili.) Generating the emotion of love by thinking of the Aumakua Parental Pair, I then began breathing more strongly (ha, in the Hawaiian, means to do this) and will that my Aunihipili accumulate and begin sending along the connecting aka cord to the Aumakua a strong flow of the low mana or vital force of the body. As this action progressed, the pendulum began to swing on the line of 12 o’clock if compared to a clock face. (This is also the “yes” sign and the code for the hypnotic and powerful will of the Auhane, also the will, I think, of the Aumakua when the swing is increased in strength several times. This also applies to the “personality” circle swing of the pendulum when contact is indicated as complete with the Aumakua, the circle made by the pendulum then being many times stronger than when making an ordinary P.A. reading of a Aunihipili.)

As the mana accumulated and flowed to the Aumakua, the “will” swing of the pendulum became very large and strong. This continued for about 30 seconds, then the straight back  and  forth swing changed to a circle, the circle growing larger and larger until the pendulum stood out almost horizontal in the air – this giving me the information via the code that the contact had been made and that the mana had been accepted by the Aumakua. (I conjecture that the aka or shadowy body of the Aumakua, represented possibly by the circle swing, fills with the mana which is sent.)

Note: When accumulating mana it is well to start putting it to the intended use almost at once. Otherwise lurking spirits may try to steal the mana and may be able to do so, in this way upsetting one’s plans for the work being undertaken. If mana is to be accumulated and passed through the hand to a part of one’s body which needs help or healing, begin willing the mana to enter and heal the part as soon as the accumulation begins. In the same way, begin sending the mana to the Aumakua, that is, charging the aka cord and starting the flow which brings contact, possibly by sending the thought-forms of the “call” on the flow. This is called ka hea or “the CALLING” in Hawaiian. The combined action of a number of people working together to send mana to the Great Company of na Aumakua is symbolized as the BRAIDING together of the aka cords of the group for multiplied strength in use. The word for braid in Hawaiian is part of the double talk code used by na kahuna of old to conceal from the uninitiated the Huna or secret meaning of what is being openly said (or written, as in the evident case of parts of the New Testament). We braid the cords ritually in our TMHG sittings where I act as the braider, trying to collect the aka threads and the mana flowing from sitters and send the mana to the Po`e Aumakua. Braid in Hawaiian is ulana, and the outer meaning is simply “to braid, weave or plait”. This is the verbal meaning. The meaning as an adjective is entirely different, and gives the needed double talk insight. This meaning is, “lying still or calm, as the surface of water unruffled by the wind. Idle, unemployed. ” With iwi which means “a relative” and so points to the Aumakua as a related “self”, we have iwi ulana meaning “to use psychic power to gain information of a future event,” as a kahuna looking at someone and predicting an event for him, or even his sickness and impending death. The element of interest to us is that of obtaining the psychic power for use. Another word for braid is hili, which gives the meaning also of “moving from side to side as in walking along a crooked path which moves from side to side as might a small stream of water.” The secondary meaning of the word is “to wilt, droop or flag”, which to the initiate of Huna is the familiar code word for the drooping condition in which one is left when lacking mana   symbolizing the empty condition of one who has successfully sent the bodily mana to the Aumakua. (End of this NOTE.)

A variation is sometimes found in the strong will and circle swings which denote the success in accumulating and sending the mana to the Aumakua. Instead of one strong pendulum swing at 12 o’clock, I have at times had the pendulum change axis and swing back and forth entirely around the clock face, or just change, to swing strongly for a few seconds on the horizontal line from 9 to 3 of the clock, this making a “cross” which may also be significant. The circle which follows in any case is always round and very strong.

WHEN THE AUMAKUA IS FULLY CHARGED the pendulum circle swing slowly comes to a stop. There is a pause and one may then ask for the “rain of blessings” or return flow of the cleansed and changed mana. This may often be felt as a tinging or prickling sensation as if caused by electricity. The pendulum, as a part of the code which my Aunihipili has made to tell me what is happening, at such a time remains perfectly still but the whole pendulum seems to shiver or vibrate gently and slightly, this continuing for perhaps half a minute or less. It is interesting to note that this code was developed almost entirely by the Aunihipili some time ago when I simply asked it to show me by pendulum motions what was going on during various actions of the Huna type – making the contact, prayer, etc. At the end of an “action” of this type, it is well to make a definite end to the contact. Na kahuna used to say something like the old “amen”, and we can use that word as an ending, or can say, the period of sacred taboo is ended. The idea seems to be that the Aumakua then takes care of any excess mana so that no spirits can get it for possibly evil use.

NOW FOR THE “SEEING”. Having made the action above described, and before ending the contact, I asked to be given any helpful information or confirmation of already  acquired information concerning Huna. I then tried to clear my mind of thoughts to present a calm surface for the reception of information. The result was immediate. Before my mind’s eye, as vivid as a dream, appeared a scene. I found myself standing with a group of people whom I sensed but did not see about me.

Before me was a leveled square place in the center of which was a low altar of some sort which I did not see clearly. Leading toward the altar was a long path flanked on either side by low shrubs. All was on a miniature scale as if I were looking at a small moving picture on a screen not over a yard wide. Into the long path from the far end danced a brown girl, skirted in tapa cloth to the knees and with flower leis around her neck. She was beginning a sacred hula dance before us. She danced toward us on the path, swaying from side to side and her dancing step one in which one foot was crossed over the other. With her arms and hands she seemed to gather in invisible strands and her every motion helped picture the act of braiding the invisible cord. Soon she stopped before the low stone which served as an altar, and there she went through the motions of drawing up something from the earth where she had braided the cord, and lifting it into the air above her, beautifully symbolizing the offering of the mana from the braided cord to na Aumakua. In less than a minute, her lifting and presenting motions slowed and soon she stood, arms hanging at her sides and shoulders hunched; head bowed slightly. Soon she seemed to begin to shiver and one could almost see the high mana pouring down on her like a rain in which she stood and shivered as with great joy. There came an end to this and her head went up and she threw out her arms and looked into the sky as if giving joyful thanks. A moment later she began doing something quite unexpected (I had never heard of this symbolic action). As if she stood before a large bowl filled with water, she went through the pantomime of swiftly throwing water out upon us with her hands. We were being blessed and cleansed with the high mana symbolized as water – “holy water”, if you please. I felt a surging sense of pleasure and of being clean and made one with na Aumakua. I was filled with the wonder and beauty of it all as the scene faded. After a time I, gave thanks and said my “amen”.

COMMENTING ON THE “SEEING” may I say that I have an old book giving the descriptions of many hulas, sacred and ordinary, with the chants used and the stories behind the danced and symbolized events which were being celebrated or remembered. Dancing was, as in the case of early Egypt and with the Hebrews (who “danced before the Lord”) a very definite part of Polynesian life. There was a long period of training for each dancer, male or female, and there were many taboos to be observed. The “Virgin” of other religions was represented by the taboo virgin of the Polynesian communities. She was the hostess of the village and the loveliest and also one of the most skilled dancers. In my book I can find no trace of the sacred hula which I saw in my little vision, but everything about what I saw seems to indicate that such a dance could have existed and could have been performed by a special female dancer as part of a religious rite. I cannot say that in the “seeing” I have proof that there was ever such a dance, or that it symbolized what it seems at this late date to symbolize, for me, but if a few of the HRAs duplicated my attempt and obtained the same “seeing”, the conclusion of verity would be fairly well justified.

The word hula,which means many things as well as dance and sing, was used to carry many coded Huna meanings. The roots of the word, hu and la mean “to overflow as fermenting liquid in a bowl” -  the “rising up” of the “water” which symbolizes rising of the offered mana to the La or “Light”, symbol of the Aumakua. Hu is the “leaven ” and symbolizes the power  of the mana when used in this way to “leaven the whole lump” – check the New Testament Huna content. Hu is an outburst of affection, symbolizing the love with which we approach the Parental Pair. Hu is to be silent. It is to meditate. It is to pour out as tears or rain – fall of high mana.

Another significant meaning of hula is that of “to trample and make a beaten path”, this leading to the idea of the path winding from side to side as the braiding of the aka cord is danced. Water flows from side to side in a stream, and up and down in waves, so any waving motion or turning from side to side of a path means to na kahuna not only mana, but mana flowing. Another of the thirteen different meanings is “to tremble, or shake”, which could apply to the trembling with pleasure when the high mana falls like rain (provided such a fall actually was symbolized as in the “seeing” just reported.) Andrews, in his dictionary of the Hawaiian language, page 222, under hula hula, “the name of a good or favorable Aha … the name of a former (Huna) prayer (formerly held to be) very sacred.” On pages 35 and 36 he uses half a page to explain the several meanings of aha, which we see to be a word compounded of the roots a and ha. , the latter symbolizing the accumulation and sending to the Aumakua of the mana. Na kahuna often used two words in their secret code to insure at least one of them remaining unchanged. In this case we have hula as “to braid”, also aha “to braid”. Aha means a cord and the odd dance step from side to side to picture the weaving of the aka cord is described by the meaning of aha, (aha aha) “to walk in a mincing or irregular manner”. Aha means “a company of people”, pointing to the ones observing the hula dance in which the aka cord is braided symbolically, and the Great Company of Na Aumakua, to whom the mana is sent along the braided cord. There is also the meaning of, “expressing surprise or wonder”, which fits the feelings engendered by the contact with na Aumakua and the down pouring of high mana.

One may safely say that of all the elements of Huna which we have reconstructed from the information available, no single thing is so fully confirmed as that na kahuna believed in the necessity of accumulating and sending mana to na Aumakua as a preliminary when praying for help for the individual or for the general good of the community. One wonders how much of the secret lore filtered into Christianity to be a part of the ritual and symbology of the Mass.

HRA F. D. has reported (as have three others in past years) that in the TMHG sittings she has seen with psychic vision the cord being braided, and that the aka threads being gathered and braided are of many bright colors. One imagines a hula of great beauty when seen with psychic eyes – the dancer drawing in the colored strands and braiding them like flowing rainbows. Should Huna ever come back to the stage of community worship, perhaps this hula dance may be a central part of the body of rituals.

WILL YOU TRY AN EXPERIMENT?

The Aunihipili loves something which it can do with the body while the Auhane is acting with the mind. The hula was usually danced by one performer, and often while sitting – the body and arms and head being used, not the legs. Like the Sign Language of the American Indians, the hula dancers used a language of signs and of motions, but often with words thrown in to accompany or even replace a motion. In this way a complicated story could be presented with chanting and dancing combined. In casting about for something that would rhyme in English to be used for this form of testing, I found nothing better than our “Little Prayer for HRAs” which was given in the old HRA Bulletin 11 of June 1949. As very few of you will have that issue, I will give the prayer again. It is simple, and should be memorized so that it can be recited with an easy flow while inventing the motions to be used with the words or ideas. The combination of body motions with the spoken words from the mind furnishes the “physical stimulus” which na kahuna found so good when it became desirable to gain the full cooperation of the Aunihipili in any prayer action. (Also excellent when using self-suggestion – perhaps in meditations.)

A LITTLE PRAYER FOR HRAs

1.
If I have hurt someone today,    
With thought or word or deed
Or failed another in his need,
I now repent.

2.
If I can take those steps again,
Tomorrow will I make amends,
And heal with love those hurts.
I do this pledge.

3.
And if a hurt has struck ME deep,
And no amends are made,
I ask the LIGHT to balance all,
I count the debt as paid.

4.
Parental Spirits whom I love,
And whom I know love me,
Reach through the door I open wide,
Make clear my Path to Thee.

THIS LITTLE PRAYER was long used by some of us as a preliminary, after first accumulating mana and while sending it to na Aumakua in the TMHG sittings. I think perhaps some of the “Old China Hands” of the HRA may still use it now and then, because I am sometimes surprised before the TMHG to find the lines come singing slowly in as from a distance. One HRA once called the verses “The Lord’s Prayer of the HRA.” It contains all the elements, and has opened doors in the past for many. If it comes to you new and bright and shining, yours is its inner magic to put to use. Recite it. If you can, “dance” it as well. Let me know results. Never forget that the unique thing in Huna is the teaching that all three selves must have an equal share in living the life which is ours. The failure of so many religious has come through the belief that all is “wicked” if not of the level of the Aumakua. Trying to live in a physical body and material world, using the Auhane mind at every turn, and allowing reality and value ONLY to the level of the Aumakua, has ended in disaster for individuals down the centuries. Deny two members of the team their rightful part in the living, and the load will not be moved forward. The Creator did not make a mistake when He created man to function on three levels in a strange and lovely harmony. The hermit in his desert cave and the yogin living alone in the deep forests furnish examples of anti-social living and one may well ask what any one of them ever did to help along the world evolution.

IF YOU HAVE A FILE OR BOUND SET OF THE HRA BULLETINS, you may be interested in turning back to Bulletins 39 and 40, in which the subject of “vibrations” was first taken up for discussion. It was seen that little was actually known about such things where the mind or spirit is concerned. Much had been written about “raising one’s spiritual vibrations”, but no one seemed to know what was vibrating or how to go about measuring such vibrations. The Brunler Bovis Biometer seemed the best bet in such investigations. Much later, as may be seen in Bulletins 101 and 102, we came back to the matter and made tests, writing the signature before praying, during the prayer period, and after it. Several pages of these Bulletins were filled with the Biometric (now we say P.A.) readings which I made from signature sets sent in for test purposes. The results were not conclusive, but were of great interest at the time. The will and personality swings of the pendulum changed in form and strength, while the degree level rose or fell. Everyone seemed to give a different reaction when making a prayer. One thing which was noted was the frequency with which the will or personality swings increased in strength and size, or the degree reading rose or fell.

AT THIS LATE DATE, having measured the Guardian Angel or Guide or Aumakua overlooking us as individuals, the earlier testing begins to take on new meanings. For instance, I note that the prayer reading for HRA A.J.P., who was able to call down instant healing for a badly crippled leg when a young man, and who has at times duplicated the performance for some of his patients, gave for his normal reading [image] 386 degrees. For his prayer signature reading I got: [image] 560. As we have recently found that the Guide or Aumakua (when it can be contacted and read) always gives a much larger and stronger pendulum swing and always  a degree reading over the 500 level, I think we can safely say that we have now learned to read in such a way that we can be fairly sure when one is able to make a prayer with the full contact with the Aumakua. (I hope that this is what we measure.) As I look back on the readings on the pages of the old Bulletins, I am impressed that most of us need to work long and hard to perfect our prayer technique, and that the Huna method is the best for our use.

I HAVE ONLY RECENTLY LEARNED the very important fact that a good and helpful spirit does not show in a P.A. reading unless one asks if such a spirit is associated with the person read, and if so, that the reading for it be given. Only the spirits who violate the individual’s right to free will show up as a “will” swing at 12 o’clock on the clock face chart. This indicates that they have hypnotic power and use it to influence or control the living person. On the other hand, a good spirit who comes only to help and who does not force his will on the person, shows in a separate reading when it is made. I have recently run into several such readings, and have been very much interested in the fact that if the spirit is well evolved or advanced, the reading will be [image] with a degree reading NOT over 500 degrees, but with the will and personality swings about half way in size between the very large swings of the Aumakua Guides and those for the ordinary reading.

A CLASSIFICATION OF SPIRITS

One of the HRAs asked for a classification of spirits as of now, so I will try to give one, using the P.A. code with short explanations when needed.

1. Aunihipili – Low Self. Usually with middle self or Auhane. May get separated and may fasten itself as a spirit to a living person, influencing him by influencing his resident Aunihipili. May be naturally good or bad. In making a P.A. reading, one asks whether there is a spirit influencing (or taking over more completely, obsessing). Note that obsessive strength usually seems to come from the use of hypnotic power by a Auhane. Normal Aunihipili plus Auhane spirits may be good or bad. When bad they show the ‘j’ “will” swing and their goodness or badness can be learned by asking the Aunihipili (yours as the reader) whether the entity is good or bad. The answer will come as a clockwise or counterclockwise circle, but this will NOT indicate a reading for any Aunihipili spirit involved.)
2. Auhane – Middle Self. It may show in a reading as a “will” swing at 12 o’clock. If it has lost its Aunihipili companion, this will be seen when one asks for a reading of the influencing or obsessing “eating companion”. A reading showing the “will” swing but only a horizontal swing instead of a circle, shows that there is no Aunihipili involved. The pendulum gives [image], our code is [image]. Test for its goodness or badness as for separated Aunihipili via c or cc circle.
3. Kino wai lua -  “spirit of two waters (manas)”  Normal spirit having both Aunihipili and Auhane remaining together as in life. If an “eating companion” type imposing on the living in an evil way it will show in the ordinary composite reading as a [image] “will” swing, or, combined with the victim’s own swing. One watches for [image] or [image]. The influence or obsession may also show in an irregular personality or Aunihipili circle swing in the same reading. The axis of the circle may change to give two or three flattened circle forms which may be either clockwise (good) or counterclockwise (bad). If a helpful spirit of this normal sort is guessed to be connected to the person being read, one asks if it is there and if the pendulum gives a”yes”, one asks then for its reading. If it is lower in degree than the Guide level (above 500), it will give a “will” swing between 1 and 2 o’clock on the chart, also a clockwise, circle, [image] for its Aunihipili. The swings will be between the normal reading swings (in size) and those for the Aumakua or Guide.
   NOTE: In all regular first readings one usually gets a combination of the leanings and intelligence level of the person and all influencing or obsessing spirits, even the influence of the Guide or helpful normal spirits which are lower than Guides. It is, therefore, necessary to ask for a reading of the person all by himself, then of each spirit in turn, if there are any. Some people seem to have no influence reaching them from the spirit side, and to be quite cut off from the active influence of their own Guide or Aumakua. One may ask for a Aumakua reading for such a one and get no response even after much urging. Theoretically, we all have na Aumakua, but some of us may have little working contact with our own as yet.
4. Spirit “Guides”, Guardian Angels, na Aumakua – High Selves. (Nothing still higher has been tested with certainty at this time.) These may show in the raised degree level in the ordinary reading, or may not. One asks whether these spirits may be read for a person, and if the “yes” answer is given, one asks that a reading be given. So far, all such spirits have given a reading in which “will” and “personality swings are so large that they reach the limits of the chart face. The only variation noted is in the degree level, and this ranges from 500 to 600 degrees. The personality circle is always clockwise (good). Just what it indicates is not known, but it may show that there is some spirit element corresponding to the Aunihipili, perhaps a mechanism for the retaining of memories. (Perhaps we will have to change our present ideas of the Aumakua in time, and it may be that we have only reached a Guide Spirit, and that it has its own Aunihipili with it, perfectly trained and good. Most interesting speculation as we enter this new field of investigation.)

ONE HRA OBJECTS to having me give my P.A. readings for famous people or those in the news when asking for others to check with their readings. He thinks that knowing my readings will cause others to read the same. In practice this seems seldom true. Many check readings are sent in which vary from mine, especially when we are trying to run the person and all his associate spirits. The regular readings are more uniformly the same within a few degrees.

THE SEVERAL READINGS FOR THE RED LEADERS pictured on the cover of “‘Life” magazine of October 20, 1961, show a wide variation, but there is general agreement on the fact that most are strongly influenced by spirits whose degree level is higher than their own. In the last issue of the H.V. I spoke of wishing to find a good picture of Lenin to read, so that I might see whether there was an indication that the same spirit had influenced him, then Stalin and now Khrushchev. The “Life” cover just mentioned gave me exactly what I wanted. Marx and Engels apparently did not belong in the Red group. Marx had no eating companion. Engels had one with a degree reading of 413 and with a clockwise circle. Lenin, Stalin after him and apparently taking on the spirit in his later days, and now Khrushchev since Stalin’s death, all show the same spirit influencing them – at least they all show the same reading for a spirit with the degree for it standing at 465 to 467. If this set of readings is correct, we have there something most interesting. It would show that a spirit may influence a succession of men to bring about such things as it may desire. (I have come across a case in which a bad female spirit strongly influenced, in turn, three members of a family, one a male.) By the way, Mao Tse Tung also shows a spirit over him, but his reads only 456 degrees, and would not be the same one back of the Russian Communist leaders. Castro has a similar spirit which reads only 436 degrees. China and Cuba, being under different influences through their leaders will not follow too closely the uniform line of endeavor which has marked Russia from the time of Lenin. Mao and Castro spirits have circles, and these are both clockwise, so they undoubtedly think they are doing good. The spirit behind the three Russian leaders has no circle now, but had a small clockwise one when with Lenin. It registers clockwise when a reading is asked for that element. We seem to be confronted by a situation in which men strongly influenced by more intelligent spirits are in the saddle. The spirits, sad to say, seem to consider it “good” to prompt their living men to murder those who resist in order to accomplish desired aims.

THE NOTE ON A SUPPLY SOURCE FOR PEYOTE IN the last H.V. brought phone calls and letters to say that the laws on having or using peyote are in a tangle. Seems a Supreme Court case not long ago ruled it not a narcotic and so a thing that could be mailed. The law against it was withdrawn in Arizona, but still stands in California. If you are interested in trying its strange effects, better make sure how your state laws stand, or, as one HRA suggests, take a vacation and go to Mexico to try it out, there being no objection on religious, moral or other grounds against its use there.

BOOK REVIEWS

HUMAN DESTINY by Lecomte du Nolly, 1947, (sent me on loan) is a fine study of the evolutionary growth of man from the bottom up …. until man made the great leap up from the animal level where all is controlled by instincts, and developed conscience, knowing good from bad, and gaining for himself free will to act as he saw fit. The goal of human evolution is set forth as one in which all men become moral. Author’s P.A. all clockwise, and his degree 386 – very high and that of a teacher.

THE NAMELESS FAITH by Lawrence Hyde, 1949. Published by Rider in England. The author learned about Huna some time after writing this scholarly book in which he attempted to assemble the proper elements for a world faith. Excellent.

A DWELLER ON TWO PLANETS by “Phylos”, a spirit writing through Frederick S. Oliver before. 1894. A story of life in fabled Atlantis with the same character reincarnating in modern America. Book was famous in occult circles for years. One HRA asked me to run a P.A. on the signature of the spirit and his picture as it was drawn by the author when acting as a medium. For the author I got the reading of [image] clockwise and 333 degrees, falling well below the 350 level where the best mediums and psychics are found.

For the spirit, “Phylos, the Thibetan”, from his signature in supposed Adan characters and, particularly, from the drawing of him, I read [image] c.c. 367. This low reading, in my critical opinion, would fit rather well a spirit bent on making an impression and using the popular method of such spirits – that of predicting no end of trouble for those who do not accept the dogmas as presented. There seem to be a number of such spirits who amuse themselves from time to time writing books through the hands of the living. Some of them appear to be able to read minds and some may be able to recall lives lived in the far past, but the average intelligence level which my readings have shown, leaves much to be desired in a teacher or a revealer of great truths and correct historical facts.

ATLANTIS TO THE LATTER DAYS, by H.C. Randall  Stevens, who also writes as “El Eros”, is a modern example of spirit dictated books. It deals with Atlantis and other lost continents as well as life in ancient Egypt. Facts relating to the history of ancient Egypt are said to be more accurate than guesses of historians. Several similar books have been received and printed, a cult growing up around them which I take to be called “The Knights Templars of Aquarius”. The material in this book falls under the heading of “interesting if true” with me. Its teachings and philosophy, I am sorry to say, do not ring true for me. As is my custom, I judge the book by the P.A. reading of the author when trying to decide on its place in my library. I read for the author a V pattern and a c. c. circle, with 347 degrees, placing him in the class of good mediums. For the spirit responsible for the book I get [image] cc 422. This would indicate man and spirit both of like mind and disposition. I would class the work as nothing to be taken as final or authoritative. I hope some day to come across a book written by a spirit with the reading of the Guides we have come to know, and who have degree readings above 500. (The lowest of these yet read was 516.) When such a book is found, I will sit up and take notice in a very large way!

MAGAZINES: The Aberree, 207 No. Washington, Enid, Okla., $2 a year, lets us all have a voice in its columns, and the editorials by the Harts are a thought  provoking delight. The Journal of Borderland Research (old Round Robin of Meade Layne), under the editorship of Riley Crabb, P.O. BOX548, Vista, Calif., presents much new and interesting material, and gives Huna space frequently by “lifts” from the H.V. Covers a much wider “occult” field than the H.V. Good deal at $5 the year.

BOOK: STAY YOUNG LONGER, by Linda Clark, The Devin Adair Co., 23 East 26th St., New York 10, N.Y., $4.95 post paid, is from the pen of former HRA Linda Bradshaw, university woman of high degree reading and extra well fitted to round up and discuss all available data on such things as natural vitamins, organically grown foods and all the advertised eating and food fads. Just the book most people have wanted and could not find. Helps one understand what is meant on food labels when preservatives and mild poisons are admittedly used. The “low down” on almost anything you wish to mention in this field. Not exactly Huna, but very satisfactory to those of us who want to eat right and pill circumspectly. All I miss in it is mention of two alfalfa pills with each meal which in Vista has helped many of us chase away back and shoulder pains as well as assorted Charley horses. Highly recommended. (The section on the psychological factors useful in right living is excellent and sane. Our Huna findings concerning self-suggestion are even mentioned with approval – well, I was at least mentioned, even if Huna was not.

DECEMBER “TINNED” LETTER

Dear friends of the HRA:

I was so flattered by the response to the “tinned” letter sent with the last H.V. that I am tempted to repeat, especially as I neglected to sign my MFL at the bottom of page 10 of this H.V. and have just noticed the lack after mimeographing the stencil. Now for news or gossip concerning the life we live here at Vista – as that seems to be perennially interesting.

November brought its full quota of people who called up to make dates to come to visit me, or came barging in with no regard at all for my time or inclinations. I am always faintly surprised at the lack of common courtesy which so many show. Three nights ago I was awakened at midnight by the phone when right in the midst (I fondly hope) of my nightly astral travel to visit friends in need and deliver healing or helping suggestions after the Hudson Method. The man who called said he hoped he had not got me out of bed, but he wanted to talk to me and make a date to come and see me. I told him I did not have time enough to see even my oldest friends and associates in the HRA work, and would appreciate it if he would simply write a letter telling me why he wished to contact me and to ask any question he had in mind. He would not take no for an answer and I stood my ground and refused to let him call. So far as I could learn, all he wanted to do was drop in to see me out of curiosity while on his way past to visit a friend in San Diego. After at least fifteen minutes he gave up, saying darkly that I would sure get a letter from him. As yet none has arrived. Goody goodyl.

Another night when I hope that I had finished astral suggestion in Arizona, I was awakened by the sound of sudden commotion on the wing of the house next my digs. There were excited calls from the two ladies of the household. They each have a room opening into a bathroom which stands between. It so happened that the insides of the toilet had been eaten out by the chlorine in the water and that the afternoon previous, I had turned plumber and replaced the old mechanisms with a fine newfangled sort with a trick water valve. Unfortunately, I did not get a retaining wire in right on the valve head and in the early night the top blew off and started a spray of water that ran under the tank lid and all over the floor. Mrs. Long had heard the sound of water and had happily decided that at very long last we were getting a good rain. After an hour she decided that she had better see if the windows were letting in any of the wonderful rain. That’s when I was routed out. Boy! What us plumbers do have happen to us. I turned off water and mopped and mopped, then went down into my workshop below to check. It was swimming and water had come through the floor and wet up packages of printing and H.V. paper, boxes of envelopes, and my big printing press. Fortunately I keep everything a little above the cement floor on boxes and boards, and the floor slants enough to let the water that gets into the shop run out at the front end. Not too much loss, what with drying things on the outside of packages and laying out envelopes all over the place to let the boxes dry out. Bed felt good when I got back to it at three.

It gets cold here at night now, and we have an oil burning furnace in my basement shop. I service it when it goes wrong, as it has a way of doing. Last week just after dinner it refused to go, so I went down to take a part from the carburetor and drain out dirt and water – as I frequently have done. This time the part refused to go back into place to stop the flow of fuel oil. Too long a story to tell now, but I am happy to say that after a week the house stopped smelling of the oil.

Its a great life if one only dared weaken. My aloha, MFL

November, 1961

FIRST OFF let me wish you all a VERY MERRY CHRISTMAS and a HAPPY NEW YEAR. This will be much too early for those of you living near me, and much too late for those of you who live overseas where the mail takes up to six weeks to go from Vista to Africa and Australia. You who live In Europe will perhaps be the only ones receiving my greetings about on time. In any event, my warmest alohas go to you all for the year which lies ahead.

AGAIN I HAVE GREAT NEWS OF A NEW HUNA BREAK THROUGH, this time to tell in a hushed voice, lest I fail to speak properly of what appears to have been uncovered. But I wish first to take up letters from the HRAs which would make a poor anticlimax if mentioned after the big news instead of before it.

HRA GEORGE SANDWITH, who joined us several years ago, has often been mentioned in the Bulletins. He was guided by a female spirit attached to an ikon given to him in Africa, and through the guidance came to learn about Huna, then to go to isolated parts of the South Seas and to Fiji, where he had some frightening experiences with black magic and local spirits. He also studied Hindu fire walking on Fiji, had photographs made of the rites, and gave a very fine report on what he saw and what the ones concerned believed relative to their form of worship and healing efforts. Mr. Sandwith married at about this time, and with his wife, Helen, made more investigations of psychic matters in various parts of the world. Together they wrote a book on his earlier experiences and on their later experiences together. The frontispiece of the book was a picture of the wooden icon mentioned above. Other illustrations covered fire-walking and things connected with the account. A fine description of Huna was given, with a number of sidelights on the ancient Polynesian beliefs and practices drawn from their own investigations. It was said that efforts were being made to win back the lore of na kahuna as a full and rounded system of psychology and as a workable healing system based on the ancient beliefs. So far, the book was all praise of Huna.

Then, in the last six pages, under the heading of “SEARCH NO MORE”, it was pointed out that Huna in the hands of the HUNA RESEARCH ASSOCIATES had failed to produce a single fire-walker or kahuna able to bring about instant healing. The failure was laid to the fact that the needed purification of all concerned had been neglected (despite the fact that the kala or “cleansing” process of na kahuna was the first step in healing). After showing the uselessness of continuing further with Huna, the story was told of how they had found Pak Subuh and his “Subud” religion, how they had been “opened”, (which is a process by which one who conducts the rite “opens” the candidate to the the influence of something not well defined but called “The Power”) and how they had then been purified by taking part in a series of “spiritual exercises at the Latihan”. On page 203 of their book, the Sandwiths wrote, “There was little information to be obtained concerning Subud, because Subud was evidently illumination through direct experience. As such, it is not concerned with thought or to use the fire-walkers’ expression, it was not all talk and promises. It was possible that: (1) the Opening, (2) Receiving of Subud, and (3) Purification resulting from the Latihan, provided the link with Destiny that we had sought during the past six years.”

ABOUT TWO YEARS HAVE PASSED since the book was written, and it is to be thought that the letter to follow will contain their matured conclusions concerning the comparative values of Huna, the work of the HRA and Subud as they have found it to function in their own lives. (Parts of the letter follow.)

“We both hope that you will not try to turn Huna, a unique psychological system from Polynesia, into a religion. What our world needs is a super psychological system that will eventually be accepted by science, and, through which it will be possible to obtain all the  experiences of mysticism? Another point is, why not continue to measure different levels of a person’s mind through the Psychometric Analysis system, rather than assume hosts of spirits in which a lot of people have no confidence, and which have not been proved to exist? It seems to us that continual talk of ‘entities’, ’spirits’ and whatnot, must, surely antagonize those followers of western psychology who could prove to be much more understanding  – about their opposite numbers from Polynesia – than the followers of various religions, including Christianity. I know lots of Huna followers will not agree, possibly because of all the excitement of Spiritism, etc. But, I want to ask those persons, through you, Max, whether it does not occur to some of them that it would be grossly impertinent to attempt to measure the Spiritual Aumakua with their puny minds? Although, on the contrary, it may be permissible to try and measure the higher levels of their own or other person’s “Minds?”

I COMMENT that, as the command has been laid upon me to pass on the ideas expressed in the letter, some of you may feel like writing to express your opinions in turn to George and Helen Sandwith, who will soon be leaving their old castle In England for a winter stay in Australia. Address them c/o The Commercial Banking Company of Sydney, Ltd., 343 George St., Sydney, N.S.W., Australia. An air mail postal letter may be had at the post office for 11 cents so your reply will be limited in cost, and I am sure the Sandwiths will be happy to hear from any or all of the HRAs and to learn how the suggestions are received. Your reply may be partly colored by the news of the new break through which will be set forth soon in this H.V., and which I fear will run quite contrary to the advice given.

A LETTER FROM HRA R.H., who gave us the article on Yoga as the Besmer Process of refining the body and selves via breathing exercises and actions of the mind about a year ago, writes to object to the materials now being put into the H.V. by your editor. He says, to condense his statements, that he has stopped talking about Huna and has long since put it to work successfully. He feels we all should follow his methodology and for the hard breathing of Huna for the accumulation of mana, substitute the Yoga system of closing first one side of the nose and then the other during proper breathing rhythms, causing the currents to Ida and Pingala, long familiar to the student of Yoga as it was developed in its later stages of development. He sent a three-page article, too long to use here, and in it tells of an experience in which he was overcome by weeping as was Jesus when he wept before the crucifixion. Recovering from this intense emotional outburst, he felt that it had cleansed him …. soon putting him in touch with “a messenger” who now tells him, often months ahead of the event, of the death of an acquaintance. Included in his method of using Huna is the chanting of Tibetan mantrum units. He writes, “These things come from practicing YOUR material, which you have not practiced, being too busy ‘answering  mail’. He also writes, “I don’t care if you don’t use this type of material, for I have it, but good. If you don’t, however, you will wind up behind the 8 ball with squabbles re: religion, and a forever mixture of crossed threads and purposes, and a mere competitor’s chance in a haystack of a couple of  dozen others. You seem to be in the fix of the ‘Cobbler, stick to your last’ sort of thing. But Huna, except for the name – ou est il? There seems to be no report in straight Huna. To expect instant healing is to expect that the student be permitted to call the shots. I am quite sure that the Plan calls for the student to start small, and work up. I strongly urge you not to spread the attention of the HRAs over a large field which has already been rather widely surveyed. Stick to HUNA.”

I COMMENT that, as editor and writer of most of the material in the Huna Vistas, I am painfully aware of my inability to present material which will be of interest to all HRAs. I bore those who have not learned the theory of P.A. readings, or who have not tried to learn to make them. I run counter to the positions of those who do not believe in spirits of any sort. I irritate those who find the mention of religion repugnant. I fail those who look hopefully to me to have the final word spoken to tell how to use Huna to perform all the magic of na kahuna. I am guilty of failing to become a kahuna and of using precious time to read and answer many letters each day. My shortcomings are too many to list. The wonder of it all to me is how I muddle happily along, happily unaware of my failings and from time to time finding something so new and delightful to me that I cannot see how my bored friends can possibly fail to share my joy as in a new and shining toy. I thought it was something to cheer about when we learned to make a P.A. reading of the spirits obsessing the living. Forgive me if I say that I still do. But I do learn a little as I blunder along. I learned very quickly that my proposal aimed at making a survey of governmental systems was dynamite. I also found that my proposal that we try to outline the things to go into an ideal religion based on Huna was disliked by so many that the outline part of the idea had to be dropped. Even the watered down survey, of psycho-religious materials in the light of Huna has been met with some strong opposition, and one HRA said that page 10 of H.V. 25 was for her “THE END”. She thought I was advocating a world government and concluded that I was a “brain washed old idealist”. She would have none of “planning” of any kind, being all for “rugged individualism”, not that I did more than point out that the division into P.A. levels, if it ever came, would be possible only when there was one head to world government.

MAY I SAY ONCE MORE, as I have said in my books and over and over again in the bulletins, I am NOT trying to force my opinions or conclusions on anyone. I happily respond to the missionary spirit which animates us all when we think we have found a new and wonderful idea and when it gives us great joy to try to share it. All I have ever asked is a hearing. Those who listen are urged to consider what I may say, then to make up their own minds about it. But, on the other hand, I ask that I be allowed to have and to enjoy what I consider “Pearls of Great Price.”

HRA A.V.L., recently sent his picture and signature asking for a P.A. reading. It was made and showed the 12 o’clock pendulum swing for the “perfect will” of Dr. Brunler’s system, but which we now have come to recognize as the usual sign of a spirit influencing the living person. The entity in this case showed no Aunihipili circle, and so could not be classified as either good or bad – this classification resting on whether the Aunihipili circle is clockwise or counterclockwise. To meet this problem I simply ask my Aunihipili to tell me with a circle whether the spirit indicated by the vertical swing (for “will” and the Auhane) is good or bad. In this case I got a small counterclockwise circle, so decided the spirit meant no good in making periodic efforts to take over the living man for a time. Here is part of the letter commenting on the reading which was made and sent.

“Although I am not psychic at all, I have felt the entity coming into my body twice very distinctly and a third time not quite so. This last time I stood up and fought back, and the sensation resolved itself into a tingling sensation coming up my right leg, but then faded out as soon as I rationalized it and stopped it from going further.”

ANOTHER HRA who had a spirit  indicated in her reading, reported the fact that she had suffered for some years from a stiff neck. Learning of the indication of a bothering spirit, she guessed that it might be the cause of the neck trouble. Just recognizing this possible cause seemed to drive away the spirit. The old neck trouble vanished magically and has not returned. (Many of us are far from being ready to throw spirits overboard in the hope that science will eventually accept the Huna lore when stripped of the spirits, and go on to allow us the “mystical experiences” which the Sandwiths look upon as so important. Science, after a century, still refuses to take even a momentary look at the evidence that we have validity in some portions of Psychic Science, Mysticism and E.S.P. Neither will modern western psychologists touch Psychic Science with anything less than a ten-foot pole. Moreover, the psychologists have failed for years to agree on what little they know)

THE TMHG is the only part of the work represented in the Huna Vistas which has not come in for frequent harsh criticism. To the contrary. HRA P.O.C. wrote a rush letter recently asking that his elderly wife be worked for in the TMHG as she had a bad swelling in her left side with considerable pain, and as she was scheduled to have an eye operation in a few days for the removal of a cataract. Soon he reported, by letter, that almost at once when I began the work with my first “prayer action” in preparation for the later TMHG sitting, the pain and swelling began to go. The date for the eye operation was kept and all went off smoothly and well. Hardly a week passes without good reports arriving, but as nothing is so tiresome as “testimonials” (except to those of us closely involved), I just file them.

A LETTER HAS ARRIVED JUST AS I CUT THIS STENCIL. In it Rev. M. G. asks: “Are you sure you aren’t getting Larson-itis? Going from one book to another?” I happily reply, “You bet your life I am!” I am more and more enthusiastic over The Religion of the Occident by Dr. Martin Larson. By the way, I wonder if this HRA responded to my loud appeals in the H.V. and purchased and read a copy. In the same mail came a letter from HRA Sid H., who accepts Oahspe as the last word on history and many other facts. He objects that Dr. Larson does not agree with the Standard Encyclopedia, etc. , on the date for the life of Zoroaster. Sid likes Aristotle’s guess that Zoroaster lived about 6427 B.C. as against Dr. Larson’s estimate – taken from the work of Max Muller – of a date from 560 to 583. I will go along with Dr. Larson. I am a Britannica man myself, (not owning Standard), and in it I read that there is no agreement on the date but that an educated guess places it less than 1,000 B.C. To me it seems far more important to learn what the religion of Zoroaster was and what it added to other religions of the period.

A letter in last week from a seasoned HRA couple says: “LOVE that book. Our copy is being marked on almost every page. We got an extra copy to lend; will try to emancipate a few … ” (My copy is marked up from end to end. By the way, the offer still stands for any HRA here or overseas who wants a copy and can’t get it for one reason or another. Dr. Larson donated several copies and Cigbo will get more for us if needed. I am most anxious to have all of you supplied with the book. MFL)

HERE IS A STRAIGHT REPORT ON HUNA

For years I have wanted to know just what words were used by na kahuna when they spoke of “eating companion” spirits. The words I have known and used are simply the ones used for a living friend or companion with whom one takes food, the old idea of breaking bread together which also appears in the Last Supper rite of Christianity. What I have looked for was a pair of words containing the hidden Huna code meanings. Now one of the long time HRAs, J.C. of California, bridges the gap in a letter telling of her experience while a navy wife in Samoa some years ago. Here are parts of her letter:

“I’ve tried to think back over the things I was told in Samoa. They have a destructive entity that is called I E TU. I don’t know how to spell it any longer, but it is pronounced with a long I, long E, and then tu with long u. They translated the words for me as ‘devil ghost’, but said that it was not necessarily a ghost (one seen prowling about) in our sense of having lived on earth and departed. It was to be feared, and it was a force that took hold of you and usually ended up by consuming you. They had people among themselves that they said had the ‘evil eye’ and by having any contact with them they could make a contact with you that would bring you bad happenings. Your livestock might die; your plants die, or your family become sick. Sickness was, to them, the sign that the patient had become possessed by an I E TU that had to be driven out before the body could heal itself.

“The lomi lomi was a type of healing in which mana was accumulated (and used). It was done by three well friends (to heal one who was ill.) In the healing in which I took a part, one of the girls chanted a little song ’saga’ telling how we were all friends of the sick one, who was much beloved of us. It went over her charming points of character, told that she had never done anyone ill, and that her problem was that she loved too much if not wisely, which was an ‘earth  problem’. The chanting ended with one of them standing over the (prone) patient, making sweeping motions from her head down toward her feet several times (with her hands). They explained to me that they were sweeping the sickness out through her feet and that the mana swept in through her body from the top of her head. Later, when I had what, in the navy they call ‘Cat Fever,’ they did this to me and it actually feels as if this motion is taking place in your body. As I understood it there was another kind of lomi lomi (the kind popular still in Hawaii) in which the patient is touched and given a kind of massage – probably plus the mana charge also. They also believe that sickness has a particular smell (which comes ahead of time), like that of a wet chicken or wet dog and which is a sign that the person is about to become ill.

“This is true. I know because I could always fortell my daughter’s illnesses by the chicken smell a day or two ahead – chicken pox and measles. All this not too important, but still interesting to note.”

The name used by the Samoans for the “eating companion” entities is easily turned from the sounds given to the Hawaiian dialect where it becomes Aie Ku which provides the double meaning type of words which hide in the code an inner meaning. Aie means to eat without paying for the food, this amounting to stealing, and the thing stolen by spirits is vital force or the mana of the living. The word ku (for tu) has many variations of meaning, one of which is to resist. Another is to rise, as from a sitting position and then to stand. One may stand firmly against an enemy, resisting strongly. The Huna or coded meaning of the words when applied to a spirit shows that it contacts one, steals mana and resists efforts to drive it away. The Huna of later days in Samoa, as well as elsewhere in Polynesia had become more or less muddled in so far as beliefs were concerned, but the practical healing rites had suffered less change. In Hawaii they had na kahuna who might pray one to death if thought to be guilty of a grave offense, but the “evil eye” idea was not known, at least in so far as  my investigations showed. About 2% of the HRAs have written to say they dislike the continual mention of spirits in the H.V. or that they do not believe that spirits of any kind exist. For the other 98% of us, it is quite important – because our main interest is Huna – for us to learn all we can of the beliefs of na kahuna and to substantiate the conclusions we have drawn from the scant materials available. One thing is quite sure, and that is that if we hold off on our studies and wait for modern science to discover spirits and give them to us as a sanctioned belief, we will have to wait for a long time. In passing, may I point out the fact that in the Samoan healing ritual mentioned above, there were three healthy people taking part in the work. These acted as a seance circle or an audience, furnishing a source from which mana can be drawn for use. Whether or not a spirit of the higher and better kind was attracted by the work and came to help throw out the spirit and bring about the cleansing and healing, it is of course, difficult to say. However, we may be sure that such spirit assistance was often called for and often given. Watch for the mana spirit elements in the next item.

HARRY EDWARDS, one of the most famous healers in the world, uses the spirits to help in his work. His headquarters are near London, and he has associated healing teams in different parts of England. In the past it was said that he was assisted by the spirits of famous doctors, then this idea seemed to be partly replaced by the belief that the healing in which changes in bodily substance were brought about must be in the hands of a spirit something of still higher grade such as a “Guardian Angel” (or our Huna Aumakua to whom na kahuna looked for help in instant healing). Harry Edwards works with two others, a man and woman, in his healing ministrations. This would suggest the seance circle and the better supplying of the working force or mana. A letter has just come from one of the seasoned HRAs who, with his wife, handles the healing in a part of England as a part of the Edwards organization. I quote a pertinent paragraph.

“Last Saturday we attended the Federation Of Spiritual Healers meeting at the Festival Hall, London, packed to capacity, 2-3000 to see Harry Edward’s demonstration. A short service (with singing) preceeded his working and the power built up which made possible the most amazing cures – paralysis and arthritis cases responding the best. At his own sanctuary at Shere, I have never seen instantaneous cures such as those.” (Address: Harry Edwards, The Sanctuary, Burrows Lea, Shere, Surrey, England. Requests for healing should be accompanied by a gift of money to make the work possible, and a weekly report on progress is asked.) Our HRA, Maj. O.G., says of the spirit guide matter, “Incidentally, he – unlike many Spiritualists – depreciates all talk of guides, although it is understood that Lister is one of those who help him. (Much talk of guides tends to develop a form of idolatry. More and more, he adopts the religious service before he gets to working, as do my wife and I.”

SOME LIGHT HAS BEEN THROWN on the question of what types of spirit helpers may work with healers by a recent letter from HRA H.M.P. of Florida. He tells of what appears to be a spirit of perhaps the upper human level, but which could well have, in its turn, help from its own Guide or Higher Self. I quote:

“Your comment on trying for a reading of Harry Edward’s has interested me very much, as we recently were closely associated with one of his very successful demonstrations. A friend of ours, in a chronic and advanced stage of hepatitis, further complicated by cancer, entered a local hospital for prolonged treatment in the hope of eventually building her up for surgery. The general medical opinion was that the treatment would be long and with a strong liklihood of failure. The day she entered the hospital an air mail appeal for help was made to Harry Edwards. On the fifth night (following), at about 2 A.M., she awoke with a start, seeing a perfect stranger dressed in medical attire standing over her bed staring intently at her. She thought he was a new doctor and waited several seconds for him to speak. He did not, and after a minute or more turned abruptly and left through the open door. She was in a private room. The mystery was further complicated the next morning when the doctors found the hepatitis gone without sign or reason. On inquiry it was found that no staff doctor had entered her room the night before, nor was there one on the staff answering the description which she was able to give. To say the medical men were puzzled is to put it mildly. Seven days from the day she entered the hospital, she sang a solo at a gathering which we attended, and was apparently in perfect health. We do not know about the cancer yet, but can attest to her freedom from obvious signs of illness. Her thought is that her visitor was a helper of Harry Edwards from an upper plane …….

NOW FOR THE NEWS OF THE NEW BREAK THROUGH

I think I have succeeded in making P.A. readings of the high spirit guides of really able healers, and (let me  whisper this part) possibly – just possibly – of the Aumakua. Let me tell the story.

NOT LONG AGO when we learned to make a P.A. reading of the spirits who partly obsess or otherwise influence the living, I found that I could break in on my Aunihipili as it was giving its findings via pendulum and chart, and when the spirit gave no circle to tell whether it was good or bad, I could say, “Tell me whether this spirit is good or bad.” The response was given in either a “will” swing or a circle (Aunihipili indicator usually). If the straight “will”swing was leaning counterclockwise at, for instance, 11 o’clock on the chart, or if the circle came counterclockwise, I concluded that the spirit under test was destructive or “bad.” In this way, I discovered that most of the spirits indicated by a will swing straight up and down on the chart face to the 12 o’clock point were bad but not all. I ran into two who registered good and helpful, and in both cases there was no evidence of ill effects due to the “eating companion” spirit. It must be kept in mind that some of these spirits have been shown by the readings to be isolated na Auhane who have lost their companion na Aunihipili in some way. Or, as in a few cases, they are Aunihipili spirits who have lost their na Auhane. In some cases I have run into readings which show one normal spirit with its companion Aunihipili, one Auhane spirit lacking its Aunihipili, and one Aunihipili spirit lacking Its Auhane. This reading closely parallels one of the famous “multiple personality” cases, and the changes observed in the victim of one such case were marked when they came. The isolated Aunihipili may have attached itself to the man as a spirit which had died in early childhood. It seems to make him suck his thumb absently while he is deep in his college studies.

HAVING LEARNED THAT QUESTIONS COULD BE ASKED of the Aunihipili in making readings, I determined to get the readings of the spirit guides of healers in order to learn whether or not they were as high in degree as the two kahuna healers whose readings I had been able to make. (One from a photograph of a very old kahuna and one from a drawing of a kahuna spirit guide of the medium, Jessie Curl. Both read well above the 530 degree mark.) The signature of the HRA Maj. O.B.G. arrived with the information that he was supposed to have a Polynesian guide and that several mediums had seen him psychically. This was just what I wanted. I set to work at once to make a reading and upon asking about the guide, learned that there were two main ones, perhaps some lesser helpers. I asked for the reading after being told via the pendulum that one guide had, indeed, been a kahuna in life. After some hesitation and delay, the readings came through and for both spirits the will swing was at 12 o’clock and very strong; the kahuna registered at 535 degrees and the other guide at 529. They had the same will pattern, and both gave “personality” or Aunihipili circles that were not only perfectly round and clockwise, but were much larger than the circles ordinarily registered. The Major read clockwise and constructive with 383 degrees when I asked for his reading apart from any influence from the guides. I then asked for a combined reading of the Major and the guides, and got [image] 480 degrees. I was greatly interested in the fact that the guides appeared to be perfectly normal in that they had na Aunihipili as well as na Auhane.

A READING WAS SOON MADE OF HARRY EDWARDS and his helpers, Olive and George Burton. All three had the will pattern I have come to associate with the presence of eating companion spirits. All were fully clockwise and constructive. All were far above average intelligence. All gave the very much larger and stronger swing readings for their guides, each seeming to have one principal guide, the readings for whom were: Edwards 534. Olive Burton 529. George Burton 535.

QUITE NATURALLY, I BEGAN TO WONDER WHETHER I HAD A GUIDE SPIRIT. I asked my Aunihipili and it gave me a “yes”. I asked for a reading of myself and my guide spirit – and drew a blank. This effort taught me to realize how a preconceived belief may hinder one. I had been told that it was almost impossible for one to read himself, and my Aunihipili seemed to be stuck with the belief. To try to get around this I lectured my “Big Max” and tried to remove the possible obstructing belief. I also decided to use a physical stimulus to help get him to play along with me. For this purpose I hunted up a photograph of myself which I had taken of myself with a self timer, had developed myself and then had enlarged. Such a photograph would have only my own aka threads fastened to it. The picture supplied the needed something, and after a little hesitation I was given my own reading Just as Dr. Brunler made it several years ago. I got no “will” swing to indicate a spirit connected with me, but as I had been told by my Aunihipili that I had a “guide”, I pressed for a reading. I have learned that when the contact is made with the person who is to be read I get a strange little sensation in the pit of my stomach. I call this a “little turning over” for want of a better description. Now, waiting patiently for this indication that I was in contact with my guide, I kept urging my Aunihipili on. Perhaps a full two minutes passed, then there was almost a thump at my solar plexus region. I had made contact in a large way. At once the reading began to come in. It was the now familiar very strong will swing at 12 o’clock on the chart face. This swing continued much longer than usual, then the circle came, large and round and clockwise and also long lasting. The count followed for the degree, running up to 553 degrees and leaving me quite breathless with the delightful implication that I had a guide of the finest.

Suspecting that the great men whom Dr. Brunler had read well above the 500 level might really have been read in combination with guide spirits of high standing, I hurried to find pictures and run some check readings. In every case I found (if my readings are correct) that a man or woman of good intelligence had been attached to a guide spirit of high level reading – almost always above the 500 degree mark, but none above 600 or even that high. This was something quite new and different, and it contradicted Dr. Brunler’s findings. But we have steadily changed his theories and added to his findings, so I did not hesitate to go ahead. I recalled that na kahuna had one name for the Aumakua, Akua noho, meaning “the god who dwells with the man”. They had another name which means, “the god who inspires a man”. It began to look very much as if na kahuna were right and that the Aumakua was the guide which I had been measuring.

THIS POSSIBILITY intrigued me no end. I rested my Aunihipili a bit and then began to ask questions and get answers by the usual “yes and no” pendulum swings. I must go back a little to say that for some weeks I had been asking for the sex as of eating companion spirits, and had, in two cases, been told that the spirit was of a sex opposite that of the host. Now it had happened that in reading the guides I had been asking their sex, expecting a male guide for a male person and female for a woman, but I had, much to my puzzlement, received the answer that the guide was neither male nor female. As the theory we have worked out is that the Aumakua is made up of a combined or blended male and female spirit or pair of selves (a normal man and woman well enough mated to fuse when graduating from this level of consciousness to that of the Aumakua) I was soon forced to the guess that the sexless guides were na Aumakua and so were combined male-female units. I asked my Aunihipili if this was correct and got a strong “yes”. I then, hardly daring to do so, [asked] if my guide which we had been reading was my Aumakua, and got even stronger “yes” answer via the pendulum. I was left quite breathless by the implication and the possibility. I suddenly remembered a vision of sorts which had come to me years ago when meditating in Hawaii, and in which I had found myself looking at a large and muscular brown man wearing a loin cloth and looking out from a hillside over a large cluster of grass houses in the valley below. As I looked wonderingly at him, he turned his head slowly and met my eyes with a look of complete awareness of my presence and complete acceptance of me as someone long known and loved. (For years I have hoped to see this man again, but never have.) I asked whether or not the man seen in my vision was my Aumakua and got an affirmative swing. I asked if he had once been a great kahuna who had graduated to the Aumakua level and if he really was male and female – the Father and Mother combined – and the answer was always “yes”. I asked if I had been a kahuna in a past incarnation, and got a “yes”. I then asked whether I had been guided for years to play a part in getting back the Huna lore and got a very strong “yes”.

I HAD NO END OF QUESTION STILL TO ASK, but found that I was unable to get the slightest answer as to whether I was doing things in the HRA the right way or not at present, or how the future of the work might go. I wanted to know how the Aumakua could assume the shape of a living man to be seen in my vision. No answer. I asked whether the Aumakua or the Guide Spirit, if it might be such a spirit instead of a Aumakua, could be seen coming into a hospital room appearing to be a doctor and causing a healing. No answer.

A QUESTION ASKED OF MY AUNIHIPILI ALONE that day and twice since, concerns the nature of the thing indicated by the large clockwise circle that always comes after the very large will swing to the 12 o’clock point on the chart. So far I have failed to get information. I have asked if the Guide Self has a Aunihipili type of aka body, and at present my guess is that the “will” swing is the measure of the intelligent force similar to that of the Auhane on our level, but much greater in power. The circle, I guess to be the aka or tenuous body in which the Guide Self resides, and with so large and round and clockwise a circle, I take it that they must have perfected a wonderful “body of light” for their use as a combined male-female being.

THAT IS MY STORY. Right or wrong in my conclusions which have been reached through the thin thread of evidence furnished by the P.A. reading and the pendulum talk with my Aunihipili, the result of the experience for me has been a continuing sense of joy and wonder. Perhaps the greatest feature is the feeling that I AM NO LONGER ALONE. My grasping of abstractions is difficult at best, and the Aumakua is difficult to visualize. Perhaps that is why we are allowed to see the white light of the Aumakua – to give the Aunihipili something on the physical level which to it is real. And the giving of the vision of a living man such as I saw that one time  again provides the something physically real and greatly impressive, an enduring physical stimulus down the years for the Aunihipili. I suppose that men and women have had such experiences down the long, long centuries and that they are the substance of revelations and mystical openings. Perhaps the only difference is that the P.A. system and the pendulum and chart has added just a little touch of the dependability we have come to associate with a machine. At any rate we have a new lead and new and shining possibilities seem to lie ahead. Rejoice with me, even if you cannot share my sense of validity. I feel that we have found a secret passage that leads to the inner keep of the White Castle where the King and Queen sit enthroned. Learn to use the P.A. system if you have not done so. Make your own contact and get your own mystical experience.

FOR THIS PERIOD no additional items in the survey of religions. Read on in your copy of RELIGION OF THE OCCIDENT. If you should be interested in trying the peyote of the Indians and of the ones who have found through it a strange awakening or opening of the inner consciousness, I can direct you to an HRA who can supply the peyote.  MFL

This October “tinned letter” might interest you

Dear Friend:

Again a “tinned” letter with a note on the margin to answer your appreciated communication and thank you for sending me the reply envelope.

The other day one of the HRAs asked in her letter for more personal news of my life here at Vista. She wanted to know more about the way I live and about the household. Perhaps you would also like to have some of the background picture against which my Huna work is carried on.

Miss Ethel Doherty

First, the family. It consists of three of us, Mrs. Long, our partner in business ventures for some years who makes her home with us  or we with her. Then myself and, lastly, Cigbo, our imaginary HRA “kitty”. In addition to him, we have the cats and dogs of the neighbors in and out of the house and grounds. As the garden always has gophers, we can usually see a red, gray or mixed cat patiently watching a hole, especially in the early morning or late evening. Our dog visitors make a daily trip up the hill to visit a box in the lower garden where we put out kitchen scraps which might be of interest. Sometimes the skunks and other local citizens also make a night visit to see what tidbit remains to carry away.

The birds come and go with the seasons, but turtle doves and towhees stay the year around, as do the mockingbirds and sparrows. Flocks of robins drop in to stay the night and in the Spring, eat up the red berries on a clump of bushes in the garden. Crows come in noisy flocks, and in the grove and weed patches on our ridge of low hill the pheasants go and come, the cocks with bright feathers and very poor voices.

We have 3 1/2 acres of land with the old house at the top of the strip, and above and below it about 100 avocado trees, the latter having to be watered every second week except for a time in the winter when we have rain, if we have any. For three years the rains have failed badly, wells have gone dry and springs vanished, but the water brought in from the distant Colorado River saves the day. Our Vista district owns a reservoir high in the hilly back country and in good years it fills with precious water. In, recent years it has remained almost dry and wells have been run down in eighteen places on the bottom to get at the underground water.

The avocado is a green fruit shaped like a pear and once one has learned to eat the fruit, it makes a fine addition to the salad part of a dinner. We have three kinds in the grove, and there are only a few weeks in the year when one variety or another is not ripe. The Feurte is the commercial crop, when the trees decide to bear, as they do at intervals, and some years the crop brings enough to pay for the water used in irrigation. But the old trees are beautiful and make a nice bit of seclusion for us, so we love and care for them. Mrs. Long and Miss Doherty handle the book business. I pack and bill as my share of that work. On the side I carry on the HRA work and correspondence, doing my own amazing job of reading proof on the Huna Vistas, or had you already guessed that?

Cordially yours,