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.]

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,

October, 1961

I AM DELIGHTED TO HAVE SO MANY OF YOU prove to be interested in the work we are doing with the survey of religions from the point of view of Huna, and to have ordered the “must” book, Religion of the Occident, by Martin A. Larson. Now we have before us a text on Christian source ideas and beliefs to which we can refer by page and paragraph in our discussions. In this very exceptional book by an exceptionally intelligent delver, we also have side lights on religions other than Christianity which have donated to the strange mixture of ideas assembled over several centuries and said to have been the “teachings” of Jesus. I am thinking of the chapter (beginning on page 107) on Brahmanism which so delighted me by giving me, at last, a look at a most complicated forest of Indian thought in which I had never been able to get a good look at the said forest because of the trees. For years I have been reading books which have had to do with only a single phase of Indian beliefs and speculations. Instead of laying out the basics of the tangle to give a general view and an account of what lay back of the welter of inventions, I got lost in that strangest of all strange mirages – that in which a play on words follows the acceptance of some unproven religious or even psychological starting point. The strange quality of such “religious” writings, no matter from what religion or book of spirit revelation, acts as a drug which puts the reader into a trance of sorts. Caught in this drugged or hypnotic trance once or twice, the habit is formed and the victim returns time and time again to drink at the fountain of supposed truth, soon becoming unable to question the source of the invention, also, soon becoming a “true believer” or fanatic who can no longer be approached with a contrary belief based on simple reason.

BREAKING THIS STRANGE DRUG HABIT is possible, even if painful, provided one comes in some way to realize that he has been caught in the web of true seeming falsity. I could not recommend a better antidote, awakener and stimulant than large doses of Dr. Larson’s carefully collected and so very clearly presented information. The hypnotic effect of words tends to make us idolaters who bow down and blindly worship a BOOK as “God’s Word” and as the great and final authority. We forget in the haze that blinds us that not a word in any book was dictated by God – only by some man or spirit. As an example of this strange trance reaction, consider the cleverness of the blinded leaders of the blind who are caught in the net and who then become fanatics in trying to convince others that what they have come to accept is the final and utter “truth.” I take from my shelf a book which has the play on words made more hypnotic by its fanatical translator using (of all thingsl) King James Bible English. Let me quote a pipe full of this opium from the Bhagavad Gita, William Q. Judge translation.

“I will now make known to thee that path which the learned in the Vedas call Indestructible, into which enter those who are free from attachments, and is followed by those desirous of leading the life of a Brahmacharya, laboring for salvation. He who closeth all the doors of his senses, imprisoneth his mind in his heart, fixeth his vital powers in his head, standing firm in meditation, repeating the monosyllable OM, and thus continues when he is quitting the body, goeth to the supreme goal. He who, with heart undiverted to any other object, meditates constantly and through the whole of life on me shall surely attain to me, 0 son of Pritha. Those great souled ones who have attained to supreme perfection come unto me and no more incur rebirths rapidly revolving, which are mansions of pain and sorrow ………”

I have risked giving this quotation from a book which in my youth I venerated for a time in trance  blindness. If I have stepped upon the exposed toes of a few fellow HRAs who still venerate the Gita as I once did, I offer my apologies and my warm sympathy. But for those who can rouse themselves and have a straight look at this “teaching”, I need only point out the utterly impractical nature of such a set of religious beliefs. Here the normal life of the Auhane as well as the Aunihipili are thrown violently overboard while an effort is made to live only the Aumakua life on the plane of abstractions – if we may even say that this would suit a normal and busy Aumakua who is anxiously taking the guiding part in living the life of the three selves in the flesh.

I am reminded of the story of the great master painter who was at last persuaded against his better judgment to teach a class. When he appeared before the assembled class, the pupils dropped their brushes and gathered in a circle around him to gaze and mutter and worship his greatness. After a few thoughtful moments he quietly took off his paint daubed smock and draped it over his waiting easle. “There,” he said, backing toward the door, “worship that faithfully every day for a year without putting brush to canvas. That will do it. By then you will have lost all desire to paint or to do anything except worship something you imagine resides in my smock.” The next morning he returned to get his smock, only to find the class too large to get into the room. “‘What are you doing?” he asked a student standing hopefully outside the door. “Oh, nothing,” she replied. “But I hear that if one can get in and will spend days worshiping the master’s smock, he will one day return and in an instant make all faithful worshippers great masters like himself.” He asked wonderingly, “Do you believe that?” She nodded. “I didn’t yesterday when I first heard it, but when one person after another assured me that it was absolutely true, I came to believe it also. Isn’t it wonderful? You just stand in line behind me and after a while some will go away and we can get in.” The master turned away in disgust and went home to pack, and remove himself to a far city. When very old he returned and was amazed to find a great temple where the class room had stood. Priests garbed in elaborately decorated smocks went in and out, chanting a ritual and collecting sacrificial gifts from the faithful. He entered and found a high altar where his old smock was enshrined and was being worshiped. Again outside, he asked a young priest, “Why do they worship a smock?” “Oh,” replied the priest, “it is the symbol of the body which the Master sacrificed to appease the wrath of God and thus save the world. And at any moment the Second Coming may be upon us and the Master descend in glory from the heavens to judge mankind.” The master asked curiously, “How do you know all these things and that they are true?” The priest drew a fat book from under his smocks, kissed it with great reverance, and said, “All the sayings of the Master were written here after he was risen from the grave. The words here written were inspired and are the true and only word of God. Unless you believe this, you will go to hell.” The master thought a moment, then asked, “Do you learn to paint pictures?” The priest looked at him pityingly. “You must be a stranger from a very far land not to know that sin is measured in what we paint or do with material things. To be saved one must paint constantly with the mind, and only the  picture of the Master sitting on the right of God. To do anything other than that is to sin.” The master turned away shaking his head, “Then what a grand sinner I must be,” he muttered and made haste to shake the dust of the place from his feet.

PSYCHOMETRIC ANALYSIS

KHRUSHCHEV P.A. RE-CHECKED and a check on my re-check is needed. Since we have learned to run Psychometric Analysis readings for the spirits who may be strongly influencing the living, I have been working over pictures of Khrushchev. On page 110 of my book on this subject will be found my 1959 reading of: [image]  371. At that time there was a slight unevenness in the clockwise and otherwise normal personality circle but I made nothing of it. My prediction was that he would be constructive, intelligent and an improvement on the type of men who had been running Russia. The tendency of the pendulum to give his personality pattern flattened effects was something I put down to worries or to fixations which might cause emotional outbursts.

NOW I GET A DIFFERENT READING and wonder whether I missed on the old one or whether the new system of reading for spirit influences has made the change. There is, also, the possibility that the spirit has only recently come to influence him. In any event, I would appreciate a check by any of you who are using the new “Dual P.A.” reading method. The odd thing to me is that in reading for the man with the old method I still get the same results as earlier. But when I ask for a “yes” or “no” answer to the question, (Has this man a spirit or spirits influencing him?) I get a “yes.” I then ask for the reading of the man alone and get: [image] 347 with the personality circle again uneven. Next, asking for the reading of the spirit who influences him, I get: [image] 430 degrees, or I get [image] 429. In the first of the two readings it will be seen that I get a Auhane hypnotic will pattern swing (which is standard for eating companion spirits who force their will on the living) but no Aunihipili personality circle at all. This suggests that the obsessing Auhane has lost its original Aunihipili, and it leaves one with no indication of the constructive or destructive nature of the spirit. The second of the readings will be seen to give the same will pattern swing and also a small counterclockwise Aunihipili circle, this indicating the destructive nature. Upon questioning my Aunihipili as to this confused reading and asking whether there were two spirits, I got a “no.” I asked whether the Auhane spirit of the first reading was good or bad, and got the hypnotic will pattern repeated, then a swing at 11:00 o’clock, which, by the code, is an indication of destructive urges and actions. There you have my dilemma and the reason for calling for checks on my re-checks. In the troubled world conditions of the moment it seems important that we learn what type of man we face in the battles of the Cold War. If the spirit takes over and dictates actions, and if it is causing a naturally constructive man to do destructive things, even part of the time, there would seem to be danger of anything from atomic attack up or down. The exceptionally high degree reading of the spirit adds to the danger. In the combined man plus spirit reading, I get the degree as 371, but for the man alone this drops to 345 and places him at the lower edge of the mediumistic level where spirits often work through the living as mediums. This change in the degree reading looks to me like an averaging of the man’s degree with that of the spirit, and makes me more certain that I have uncovered a real spirit influence. What do you get? (Not that I have the slightest hope that what we of the HRA do or find will get even the shadow of official notice.)

STALIN’S P.A. READING of: [image] 205 degrees, made in 1959, with no Aunihipili circle found and a very strong hypnotic will pattern (see page 94 of my book, Psychometric Analysis) has caused considerable comment and doubt. While the man seemed not to have original ideas, he followed the Lenin doctrine to the letter, and managed to get to the top in Red Russia and stay there until his death in March of 1953. Now, making a fresh “Dual P.A.” from a badly reproduced print, I get a strong “yes” in answer to the question as to whether he was influenced by a spirit. The reading for the spirit was requested, and, strangely enough, turned out to be identical with the spirit reading for Khrushchev. This brings up several interesting possibilities. First, my reading may have been influenced by the one made for the present Russian leader. Second, both men may have been under the influence of the same spirit, first Stalin, and now Nikita K. The latter possibility is most intriguing as well as harder to believe. Anyone care to run a check on this reading for us? (Later I hope to find a good picture of Lenin to run.)

WE NEED A NEW SYMBOL for use in P.A. readings where no Aunihipili is found, and I suggest one made like this: -o-  that is, a dash with a zero in the middle. I am drawing it thus these days: -o- . If one finds a Aunihipili spirit with no accompanying Auhane, the symbol can be turned to the vertical and used to replace the will swing thus: [image] Any objections?

SPECIAL TMHG NOTICE

On the 24th of September California goes back to regular time for the winter, and with it goes the Telepathic Mutual Healing Group sitting times of 3 and 7 P.M. If in doubt as to the difference in time between California and your home, ask your telephone information girl what time it is in Los Angeles. She can tell you, and from this you can see how to adjust. The work continues steadily, and frequent letters tell of the Help and of the Guidance given us by na Aumakua. As the list is always crowded, names are dropped in a month if a request is not made to continue work. If you ask that a friend of yours be placed on the list for help, try to send his inked signature, otherwise I have to try to contact him through you as I make the preliminary prayer actions. Do not request work for someone unless you are able and willing to sit in at least once a day to help work for him. Remember that according to our dependence on the Huna theory, there must be an aka thread running between me at the center of the group and each person who participates or for whom we make the prayer action that consists of sending mana to the Great Company of na Aumakua (through me acting as center point) and with the mana the mental picture of the desired condition NOT of the condition to be removed. It is always well to remember when asking anything of na Aumakua, either in or out of the TMHG, that the old future which is on the way to materializing must be broken up to make way for the new and good condition to materialize. Repeatedly we seem to have the sky fall in on us instead of the good things brought about. One must sit tight, hold the faith that the way is being cleared for the good things to come, and keep on sending mana and holding up to na Aumakua the mental picture of the desired condition. If one cannot see the way out, picture the end result as brought about and leave it to the wise na Aumakua to find the best way to clear away the obstacles to happiness and general normalcy. Approach na Aumakua with all the love possible to generate. No emotion, no Aunihipili at work. Work up strong desire for the needed condition.

THE P.A. CONTACTS AND THE AKA THREAD THEORY deduced from Huna, keeps coming up for discussion. HRA F. McC. of California, who makes a good P.A. reading, said in a recent letter that we have four possible explanations for the fact that we can look at a picture reproduced in a magazine and make contact with the person whom it represents. He discounts the radiation or vibration theory because paper and ink would not reproduce these forces endlessly as the presses roll. He also doubts very much that an aka thread attached to the original photograph, even after shifting from man to the film in the camera, then from developed film to each photograph which is printed, and then from photo to plate and from plate to endless sheets of paper – that the aka thread could remain in contact after such forced transfer and either division or forced reproduction and multiplication of itself. The fourth explanation is that a friendly spirit guide comes and finds the original of the picture and makes the reading and gives it through the pendulum or to the reader’s Aunihipili to give through the pendulum and code of meanings. Complicated, what?

AS I HAVE SAID in earlier Huna Vistas, HRA Verne Cameron, our famous dowser and investigator of  strange rays and radiating forces, has decided that a spirit guide is responsible for the contacts which Huna explains by the mechanism of the aka cord or thread. He also feels that the spirit goes at his request to distant places (as in map dowsing for water or oil), investigates the conditions on the spot, then comes back and moves the “Aurameter” rod or other dowsing instrument to tell what he has or has not found. While I am ready and willing to admit that spirits may do the things which Huna indicates are done by one’s Aunihipili, I do not agree to discounting the aka thread by any means. One may slang the question, “What has a spirit’s Aunihipili got that mine does not have?” In telepathy, where two persons work to send and receive impressions in ESP tests, the persons are often separated only by a sheet of cardboard and a distance of a few feet. Or, the messages may be sent half way around the world. It is hard for me to believe that spirits are always right on hand or are subconsciously called when such experiments are tried at close range or otherwise. On the other hand, I argue that spirits have work to do and are often hard to call. The best hand I ever knew at automatic writing often had to call and wait and call for some time to get her spirit guide to come and take her hand to begin writing. He often said that he was far away and that he had to finish something he was doing before he could come. (He claimed to be helping the suddenly killed “across”.) At times he did not come at all. In making the P.A. contact for a reading, it seldom takes me more than ten seconds, although in a few instances I fail entirely for some reason to get into touch with one to be read via signature or picture. The usual swiftness of the contact and the odd little sensation which comes in my solar plexus region at the moment of completed contact, suggest strongly to me that my Aunihipili is doing the work itself and NOT calling for a spirit to come, waiting for its arrival, then telling it what is to be done, and later taking the message of the spirit and passing it on to me by way of the pendulum. If, on the other hand, a call might be made to the busy spirit guide, by what mechanism would the call be made?

THIS IS THE VERY SAME QUESTION that confronts us when we ask how one’s Aunihipili contacts a distant person for telepathic sendings or the Aumakua for prayer sending. I feel that we must admit that the spirits MUST at times be away at a distance when called, so again we have to explain the success of call contact by something other than the discredited theory of sound, vibration or radiation. I can’t forget the several instances reported in recent years in which a pet dog or even cat has been able to trace its owner and find him after traveling up to 1,800 miles and being on the way for weeks. In one instance, a dog given to a neighbor, found his master even though he had moved by plane from near Chicago to Seattle. It may be argued that the dog was guided by a spirit in its long travels, but again one may ask, “What has a spirit that a dog may not have?” I vote for an aka thread connection between master and dog to guide the latter day after day in his search. And, WHILE I CANNOT EXPLAIN the way the original person’s aka thread continues through what na kahuna called its “stickiness” and infinite ability to be stretched endlessly when it comes to one reproduction out of thousands in a magazine picture … well, I still go for the aka thread theory. I seem to recall the statement that when two explanations are set before one, the shortest and least complicated should get the most attention. On the face of it, the spirit theory seems by far the more simple, but upon noting the problem of the calling of the spirit from a distance, it appears that the aka thread explanation is only half as complicated. One more thought. The spirits will claim almost anything to bolster up their positions and, as we have learned from sad experience, there are even more confirmed and obliging liars on the spirit side of life than one is apt to meet on this.

HOW TO WIN FRIENDS AND INFLUENCE PEOPLE, incidentally, has been given a new twist for me of late in the various letters which I have received. It is beautifully simple, and it works like this: When you meet someone whom you wish to operate upon, use this approach. “Oh, my dear! Do hold still just a moment and let me have a look. You have the most beautiful aura around you I have ever seen! It is all golden and flows with the most gorgeous colors! You radiate particularly the rose color of unselfish love, and I fear I shall have to work hard to prevent your innate generosity from causing you to donate to my cause far more than you can really afford …   not that I am at all suggesting that you donate ANYTHING, you know, my dear. And that wonderful Master of yours! He just blinds me with his light and you reflect it perfectly as he stands ever beside and above you. How I envy you! What magnificent work you can do if you should decide to help me with my great labor of love! Do think about it! “

OR TRY THIS ONE: “Why Sir! Do hold still and let me have a better look at you! Are you aware that you radiate the most wonderful aura of power – like that of the great Masters? And that in your many past lives you have appeared repeatedly as a great leader of men? That unmistakable Thinbunkum. symbol fairly dances in your aura! And have you never known that in past lives you were the emperor of almost every great nation of the past, to say nothing of having been the writer of the plays of Shakespear! What a wonderful privilege to know you! You must let me come often when your wife is away and sit at your feet!”

INFORMATION PLEASE! Not long ago our ranks were swollen by the joining of a new HRA who is male, thirty years old and by way of already having dabbled in almost everything from A to Uzzel in the field of “occultism”. He has a P.A. which shows definite spirit (or something similar) influence, and also wants to have some answers concerning what which who in the matter of a strange whatsit which he has conjured up. He has me out of my depth. Help! He writes: “Thanks for running my P.A. for me. As I created a ‘familiar’ with a Kabbalistic ritual of fire and Invocations – the whole business lasting over a month. I am wondering if this created entity of Imagination was discerned by you? When not working for me he resides within the physical under force of my will. I realize, of course, the whole business was willed imagination. I have no way of knowing just what happened afterwards, but, at the time, immediate circumstances were against me. All of this has changed now, one year later, beyond my hopes. At my instruction this familiar was to get in contact with yogins throughout the world in order to further me on the Path of Light, to use a phrase. One year later I had Vivekananda’s ‘Yogas’ in my hands, was invited to become a monk in the Ra makrishna Order of India, reading Kitselman (E Therapy?) and others and, finally, you. Now, how much of this work was performed by my familiar and how much was done by my own inclinations and work?” If any of you have had experience with such things as are described, will you please send a letter to HRA E von B in my care? The only familiar I have ever created seems to be Cigbo, but he lives in a cigar box, and certainly is not under control of my will at any time, so far as funds go, otherwise we would long since have had a finely printed journal rich with full color pictures of auras and things or would we? Cigbo speaks up and says, “NO.” (Lazy little rascal thinks it would involve too much scratching.)

AN IMPORTANT QUESTION has been asked by a new HRA. “One thing puzzles me in Huna. I thought that when one dies, sickness dies with the “body.” As I understand it, this is correct, but the trouble comes because memories do not also die. They are carried across by the unreasoning Aunihipili. In her work, the famous medium, Geraldine Cummins, repeatedly has found that ills and compulsions, blocks and fixations, were memories carried over from a past incarnation where such troublesome things had been experienced. In cases where there is strong “eating companion” influence, the ills of the spirit are often impressed on the living Aunihipili so that it shows all the symptoms of the spirit’s former ills, fears, and even fanatical drives.

THE EXORCISM OF EVIL SPIRITS seems to be our best hope, lacking na kahuna as we do. The Spiritual Frontiers Fellowship, of which I wrote some months ago when I joined as a member, advocates having healing ministrations connected with churches by non-denominational spiritualistic mediums. A little magazine is published for members, but I see almost no reports on actual healing being done successfully. The need for spirit aid in driving out invading spirits is, however, being stressed by the Vice President of the S.F.F., who is also an HRA. He writes of watching a medium, Gloria Lee (also active in Flying Saucer circles in the past), do trance work in which her spirit “teacher” called in and conversed with entities obsessing one called “Kay”. I quote, “So there began a ‘parade’ of the obsessors. Each gave his name, and each was readily recognized by the wife of Kay; most of them had been friends or relatives of the family … each, when we explained the situation to him, apologized, and said that he would try to learn the proper way of life. A common complaint on their part was that they were ‘lost’, did not know what had happened, and that they found Kay, who had ‘left the door open’ so that they were able to take over his body.” (Once in control of the body they used it to do as they had in life, beating the wife, getting drunk and so on.) “The names given were not usual ones. One said that he had been killed when a tractor overturned on him, and the wife recognized the name, and verified the cause of death.” In the two weeks following, Kay improved greatly, although he did not know of the treatment. Gloria Lee was much impressed by her success and it is hoped that she will continue work in this line. (Wing Anderson, long familiar with the “casting out” work of Dr. Wickland, says ousted spirits go to obsess others unless educated by “Mercy Band” spirits and set to living right “over there.”)

THE EUTHANASIA SOCIETY of AMERICA, Inc., (139 East 57th St., New York 22, NY. Mrs. Ronald E. Curtis, Secretary, should you care to write and add your weight to the movement) is growing more and more active in its fight to get Legalization of Voluntary Euthanasia. We put a dog out of his misery when we know he is too ill to recover, but the blindness of the religionists and some others, makes them insist that a human being, no matter how he may beg to be helped across when death is inevitable, be forced to suffer on and on. Religion is, very largely, still in the Dark Ages. Scientific knowledge and progress marks the New Age, but its greatest efforts must be directed to creating better means of wiping out life by atomic explosions -  this because of Dark Age racial and political prejudices. There is little the individual can do to prevent the world from being blown up, but we can, at least, hope that it will not be, and can join in the work of trying to get Euthanasia organized and legalized. How wonderful it will be when we get a little more civilized and can be allowed to decide for ourselves when we wish to shuffle off the sick mortal coil without the present black onus of being cursed out as a “suicide”. Let’s help. (I do not fear death at all, but I shudder at the thought of having to live on and on when disabled. Every other week I drive a hundred miles to visit a friend who had a stroke almost 14 years ago and who has since then been unable to speak or use his right side. In the nursing home where he is kept at a price that would support a small family in comfort, I see many men and women forced to wait in suffering for death that seems never to come to rescue them from a torment that is so undeserved. In the TMHG I sometimes have one on the list for whom I ask a swift and easy passing and each time I make such a prayer action, I pray fervently that when my time comes I may be Helped to a quick passage.)

OBSESSIONAL INFLUENCE RECOGNIZED

Recently one of the HRA living in Panama, asked for a P.A. reading. It was made and showed eating companion signs, unmistakably, as I told him by letter. In reply he writes, “In my case you hit a perfect bull’s eye. From childhood I felt that something apart from my own ego, some extraneous influence, was affecting my behavior and giving me pushes that made me make many mistakes and blunders …… 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 right up my leg, but then fading out as soon as I rationalized it and stopped it going farther.

Now that you have confirmed my theory so well, I feel that I have better chances to nullify this pernicious coercion.” I shall be most interested in the outcome of this pending battle with the invading entity. It seems to me that once one is aware of the danger, one can be on guard and resist with all the power of will. The hypnotic strength of will which these entities almost always show in the new P.A. readings can be matched, in all probability, by a similar or even greater resident power of will. A hypnotist develops his commanding will simply by practice in using it. By determined use of all the will one has each time an entity is sensed, it should not be long before the eating companion can be repulsed. As I see it, (in terms of Huna) the entities come and make contact, perhaps even entering the body, drawing from the living the mana which they must have to create the force of hypnotic will to subdue the resident Aunihipili and take full  or partial charge of the man. Heavier breathing and the command to the Aunihipili to build up the mana supply quickly, should aid in the work of driving off one or more evil spirits. Where the victim is too depleted in mana to resist, it may be that outside help, perhaps hypnotic, might get resistance started.

A SURVEY OF RELIGION AND PSYCHOLOGY – Part Six

THE RESPONSE TO THIS PROJECT from overseas HRAs begins to come in, and I am happy to say that while almost all object to the idea of formulating dogmas for a NEW religion, they go along happily in the survey of the old, agreeing that we need to clear the ground of useless and damaging dogmatic clutter, even if we do not, ourselves, offend by presenting fresh dogmas.

DESPITE THE FACT that I have been shouted down on my original idea of formulating a set of postulates to serve in place of current dogmas, I still cannot help feeling that there is now, or will be, a need for a religion carefully graded to serve the several intelligence  growth  evolution levels of mankind. The P.A. readings of Christian priests and ministers show these to average under the 330 degree level where abstractions are grasped. The church members fall into even lower degree levels, and here the individual simply cannot think things out for himself, even if given the materials with which to work out conclusions. On these levels people have to be told what to believe, and, that is just what has been done since civilization began to dawn. The telling is usually done via a book which is said to be “The Word of God”, and the priests and ministers blindly and continually teach the dogmas of the BOOKS. Circumstances and crafty brains of a few leaders, cause the dogmas to be changed and to be added to constantly. (Read your copy of THE RELIGION OF THE OCCIDENT by Dr. Martin Larson and see how Christian dogmas grew from almost nothing to a towering and unreasoned mass.) My point is that if the majority of men must be told what to believe, we should help clean house and offer something that is not an insult to intelligence – something that is clean and honest and reasonable. Because psychology has been mixed with religion down the long centuries (when there was a fragment of psychological knowledge), we need to offer some cleared ground in this direction and some sane suggestions as to the possible nature of man when his physiology has been set aside as out of the scope of the speculative field. To make clear my meaning, let me say that God concepts belong to religion, while the three selves, three manas and three aka bodies of Huna belong mainly to psychology – the Aumakua, unavoidably, being suspended between the levels of religion and psychology. Morals and ethics, if not based on religious dogmas, should stand apart in a separate part of the field, but because the guilt sense and the fact of “hurting” others cuts off the psychological Auhane and  Aunihipili from contact with the Aumakua, there must be provided a point at which a blending comes. The police effect of dogmatic beliefs has the value of  practicality and the blemish of being based largely on lies. “Reincarnation and Karma” with “Sin and Damnation” have long prevented the less intelligent from offending moral and ethical standards, but the price paid is entirely too dark and heavy. Something much better is needed. The present trend in less intelligent circles is to discard the old dogmas which once kept men in line. The resultant revolt against law and order makes crime a major problem and fills the prisons to overflowing.

IN ADDITION TO GRADING BY INTELLIGENCE LEVELS we have still another factor which has been added by the P.A. reading system. This is the need to divide the sheep from the goats, the naturally good from the naturally bad. Also, the sorting process will have to include sorting for those influenced by spirits and who, for that reason, may need a still different type of graded psycho-religion. This grading and sorting seems to offer us a scientific approach to the formulation of a religion combined with the necessary elements of psychology. It also forces the acceptance of a basically complicated starting point. Because of the all inclusive nature of the sorting process, there will have to be a system established on a world wide scale, and this, in its turn, makes it necessary to have the whole world come under one central and directing government. Such a government will have to have the  power to to do away with old religions and build the new through education, if not stern mandate. This will be revolutionary in the democracies where Church and State have been separated, for they will have to be united once more to become effective.

LOOKING AT THE HEALING OF BODY, mind and circumstances which are a valuable part of the proposed new system, we see further ramifications and complications, the healing arts now recognized, coming in for forced additions. More forced additions will have to follow in governmental and administrative circles because it is unthinkable that we will walk into the New Day without using the P.A. reading system to select the properly endowed men and women to act as leaders. (I am finding that the spirits have influenced so many of the leaders of the recent past with abortive wars resulting from their leadership that it begins to look as though normal men can never reach the “commanding positions that are reached by the semi obsessed fanatics.” Today we waste too much in trying to give a blanket education to children of all P.A. levels of intelligence. It is inevitable that we will come to see the necessity of applying the sorting process in education and in training for life work.

THESE INEVITABLE CHANGES cannot take place until the basic aim becomes that of striving for the good of all. At present most men strive for the good of their purse, stepping on all convenient necks, and giving thought to the general good as a secondary matter. Under the current system this is needful but, given a system in which the necessities of life are assured in return for a set quota of production or service, the doctrine of “nonhurt” of Huna can be expanded to one of unselfish helping, even if the impractical command to love everyone is set aside. The rewards of wealth and social recognition which now drive men to work must be replaced by something when equal sharing is the rule. Honors seem the best available reward and incentive yet in sight. The Boy Scouts will work amazingly long and hard and well for no other reward than recognition. It fosters the competitive spirit. On the other hand, those of little natural ability will also need the spur of recognition. For instance, a dull child should be given a badge for as great an effort as made by a clever fellow, even if his effort results only in improving his mental or physical standing by a fractional degree. The reward should not go only to the swift, but to the slow who try equally hard and long. Sorting will result in a form of caste system, but this will be beneficial because it brings order and smooths out the working system. However, the caste system will have to be kept flexible to allow for change in the individual which may take him out of one level into the next. The ramifications will be endless; the task great.

THE BASIC REASON FOR THE FAILURE of the communistic life lived after renouncing family life and similar obligations, is clearly set before us in Dr. Larson”s fascinating and enlightening account of Essene and Buddhistic ways of life as well as monasticism. Have the pleasure of delving into these colorful corners of history under the direction of a wise and unbiased investigator. Later we will discuss these angles here.
MFL

September, 1961

A VERY SPECIAL OFFER on the “must” book, RELIGION OF THE OCCIDENT, (reviewed in HV23) has been made through the kindness of the author, Dr. Martin A. Larson, who has taken an interest in our effort to make a survey of religions in the light of Huna, and who is eager to help us all get a copy of his 733-page paperback. He values what he found in a long study of the sources of the Christian religion, as well as the steps taken as it slowly took on its present form, and is willing to let a few students who have scant means, have each a book at less than the cost to him.

Most HRAs can afford the reduced price of $2, postpaid in U.S.A. or $2.30 postpaid to overseas HRAs, (the regular price is $2. 95), but for those able to  send only $1 or $1. 50, Dr. Larson will make up the balance from his own pocket. (If you are unable to send a dollar, and still want the book very much, please write to me and I will see what Cigbo, can do to help out.) In any event, those of you who have not already ordered the book from the address given in HV23, are URGED to take advantage of this offer and get a copy. With such a splendid account before us, we will have only to refer to pages and paragraphs in our HV discussions of the wide field of earlier religions from which Christianity was derived. The story of the Egyptian beginnings of ideas and of the later additions from the cults represented by the famous “Dead Sea Scrolls” make most informative reading. In this great work we  have the facts spread before us without the usual coloring or holding back so common when writers are fearful of offending the Church of today. I, for one, have looked for years for such information as is to be found here – all gathered in one volume and presented with no evasions or slanting. The account of the development of the religions of India is most enlightening.

Please use the order blank on the enclosed ad sheet which Dr. Larson has sent so that each of you could have one. Fill out the blank, and also write your name and address on the shipping label which I have printed and am enclosing. Then send your order blank, the label and your $2 to Dr. Larson. (His address is on the label. (Or send to me if you cannot find the full $2 and I will take it from there.)

By writing your address on the label, you will save much work and much time for Dr. Larson, who is a very busy man and upon whom we must impose as little as possible. (Overseas HRAs all too often write to say they cannot send money out of the country for Cigbo or a book. They forget that Postal Reply Coupons can always be bought and sent. These bring 11 cents each here, or for the book you can send 21 coupons to make the needed $2. 30.) (Postal rates were raised recently.)

ONE OF THE REASONS why we have so many cults and religions is that it is almost impossible for a person to get the materials with which to think when deciding on a personal religion. The literature of each cult is such that it tells only what it finds will tend to convince the reader that THIS one cult has the correct facts and so the ultimate truth. It is as though one starts out to build a house when allowed to see only one set of plans and when being denied both the cement for a foundation and the doors and windows.

HOW DID YOU FIND THE MATERIALS YOU USED TO THINK WITH when deciding what religion you would accept or when deciding to reject them all? In my case I set out at the age of seventeen to try to get the facts about various religions. I visited the ministers in my town and asked them why they believed what they did; also I visited a Catholic priest – the latter being the only one who seemed to know anything about the history and development of Christianity. I went through the pages of the encyclopedia and got a bit of the history of religions, but found no article touching on the basic things which I needed in order to decide what dogmas were rational and what were not. The slanted, colored and timid articles at first made me suspicious, then disgusted and angry. I decided that religions had been concocted by fools and idiots. I rejected Mormanism and Christian Science, then ran into a man who introduced me to Yoga of sorts and the complicated and confusing Theosophical Society digest of world religions and, especially, of the six major religions of India. I poured over the poorly organized masses of material assembled by Mme. Blavatsky and over the writings of other Theosophists who tried to condense and simplify the information which had been gathered concerning the traditions and GUESSES of the ancient sages who had worked to explain man and the universe in terms of a kind which fitted their day and time. I read some of the literature of India as translated from ancient original writings. I joined the Theosophical Society and became more and more convinced that the dogmas were man-made and dangerous to accept without careful comparison with all similar dogmas from other religious systems. Like so many men in modern times, the scantiness of basic information tripped me up at every turn. If one accepted a few dogmas one risked falling into the trap of blind belief. If one applied reason to the dogmas in an effort to test their validity, one was tempted to toss aside everything and go over to Materialism. I went over to Materialism. But I was not satisfied. I still had the uneasy feeling that mixed in with all the guesses of the past, there must be certain elements of truth. I plunged into the study of the thin and contradictory subject of PSYCHOLOGY and found at the same time that it was entirely incapable of explaining the gathering evidence of the “supernatural” in Psychical Research. I was unable  to think things through for lack of basic information and because the literature of each religious cult threw mud in my eyes.

When I chanced to go to Hawaii and blundered into the odd and tangled materials of the dying kahuna religions, I was for years unable to make head or tail of the provocative system because I could not find the needed information to use to think through the problems that confronted me. In other words, I was unable to provide for myself a proper background of information or experience against which to try to take the measure of the beliefs and practices of a kahuna. The Materialists had already plowed this field lightly, but in their learned writings, not one had ventured an opinion as to the nature of fire-walking. What does not fit into the preconceived set of beliefs of the Materialist is always explained away by saying “It is impossible and therefore cannot be.” This applies to everything from fire-walking to ghosts.

It might be said that in my youth I was a typical “angry young man” and now might be called “an angrier old man.” The more I have searched for bits of basic information with which to try to think, the more angry I have become because of the willful withholding of information or the distorting of facts by crafty men who make a living by promulgating old and new lies and misinformation. Politics and Science are also contaminated in much the same way as Religion, Psychology and Psychic Science. In the universities, the professors who have won through to a little light dare not pass it on for fear of being fired and read out of the sacred order of “Blind Leaders of the Blind.” But I rant and become too tiresome.

WHAT I AM TRYING TO SAY IS THAT we of the HRA will soon be ready in our project of surveying religions by the dim light of Huna, to take a long, hard look at Christianity. I am trying to get across to those of you who may be interested the fact that not until I came across the assembled materials in Dr. Larson’s book have I been able to find enough basic facts to allow me to do a satisfactory job of considering Christianity and coming to a tentative conclusion concerning its values. I am trying to convince YOU that here is something we have all needed to give us the facts behind the mountains of fiction built up by priests and preachers and the authors of “revelations.” I make only one reservation in my excited and delighted recommendation of Dr. Larson’s findings. This is in the matter of the coded Huna which we seem to have found in early Christian writings, and which present such things as the Crucifixion as nothing more than a part of the several Huna symbols of man’s need of getting rid of fixations and spirit influences in order to win through to free communication with his own Aumakua. I have sent Dr. Larson a set of my books and have asked him to consider the possible validity of the code – also, from his great store of information, to watch for some pointer of an historical nature which might lead us to more information concerning the source in Christian writings of both secret and open Huna beliefs. He wrote recently, “As to the ideas you discuss, I will have to examine the whole before I can analyze them intelligently. To delve back into history for the origin of ideas is most fascinating.”

Naturally, I am greatly pleased, no matter what the outcome, for I have never yet been able – that is, up to now – to get a single man of any standing whatsoever in the ranks of the learned to pay the slightest attention to my findings concerning the lore of na kahuna. From the head of the Roman Catholic Church down to the changing heads of the Bishop Museum in Honolulu, I have had my request for an examination of my findings met with vast and haughty silence. (Not that I have really expected anything more at any time.) Spend the price of a tank of gasoline and buy yourself an education such as you cannot buy, so far as I know, in any university in the world today. If only in terms of amusement, the book will beautifully reward you by explaining the incredible feat of a recent Pope of the Church of Rome, by which he produced proof sufficient to the needs of the faithful, that the woman, Mary, was actually the mother of Supreme God. Read the steps by which such a conclusion was reached and the dogma promulgated (with damnation for all who refuse to accept it as the final and most absolute truth). If you do not agree with me that religion is still being concocted by fools and idiots, I will agree to attend one Mass – with a straight face – and go through the motions of assisting to “eat the god” according to the dictates of Catholic soterology [sic] current in this Year of Grace, 1961. Or, as a Protestant compromise, I will return to the Baptist Church of my childhood and solemnly drink the blood of the sacrificed Jesus from a small glass filled with unfermented grape juice. If you have ever asked yourself, “How silly can we get?” read this book and learn at least part of the answer.

CORRECTION, PLEASE!

Even as I cut the stencils for this HV, a letter has arrived from London, telling me that International Postal Reply Coupons cost twice as much to buy as they bring over here, and with postal rates jumped 50% on letters over here, that would make a coupon cost 22 cents at overseas points. On second thought, I believe it will be better to ask a book dealer to order the book for one, giving the dealer the publisher’s address from HV23, and paying the higher price, plus the dealer’s addition for sending the money across and for his profit margin. (Fortunately, the HV costs only a cent more to send now.)

NEW DEVELOPMENTS IN PSYCHOMETRIC ANALYSIS

RATHER STARTLING THINGS HAVE DEVELOPED in the matter of the new method of making PSYCHOMETRIC ANALYSIS READINGS of the spirit “eating companions” of individuals. I am keeping at hand a good supply of salt so that I can take all the strange new findings with several large grains. (We had all better take this precaution as we go forward in this part of the field.) The strangest of several difficult-to-believe things which I seem to have gotten from my Aunihipili via the pendulum and the P.A. code of meanings has been the indication that a gentleman (stranger to me) who wrote and sent his picture, was NOT the rightful owner of the body, but was the obsessing spirit, using the body and in control of it almost all of the time. The gentleman sent me literature on a project aimed at making important E.S.P. tests and invited me to close up shop here and come to be his guest and take part in his planned efforts. He has authored some books “from the other side”, so to speak, and his signature was of the kind one can never make out unless it is reproduced in print below. The picture showed him bearded and with rather commanding blue eyes. All-in-all a most intriguing subject and one inviting me to make a test and learn from it about him.

THE RESULTANT READING puzzled me greatly, as it was unlike any I had made before. I called for the combined man-plus-spirit reading after getting a “yes” from my Aunihipili on the question as to whether there was an “eating companion.” This reading showed the will pattern swings at 12 and at 2 o’clock, with the personality circle shifting axis and assuming a flattened shape (a type of reading I have come to take to indicate the influence of one or more spirits on a living person). (This is the combined reading which I got: [image] 349 degrees.) I next read for the man alone, and got: [image] 330 degrees. The thing that puzzled me here was that the living man registered almost no Aunihipili circle at all. I argued that as he was alive, he must show a Aunihipili circle, but the reading remained the same on rechecking. I went on next to read for the spirit, and got: [image] 354 degrees. This seemed very odd because it reproduced all three of the “Will” pattern swings, not dropping out the one at 2 o’clock that registered for the living man. As a rule I find the “eating companion” spirits show no Aunihipili circle, apparently all using the Aunihipili and body of the host. But here a Aunihipili circle registered, and it was round and steady but counterclockwise, giving the typical reading for a destructive tendency. After considering all the evidence of the reading and after asking my Aunihipili whether or not I had made a correct guess, I was forced to conclude that I was actually reading a letter from a spirit who had taken the body of a living man and was using it, and the resident Aunihipili in a most brazen manner.

In answering the gentleman’s letter and his invitation to make a P.A. of himself, I, quite naturally, did not stick out my neck by telling him what I seem to have learned about him. However, I did say that the reading I had made of him was so hard to accept on its face value that I did not wish to say what it was. Of course, what I would have liked to do  would have been to tell him my readings and ask him point blank whether he was aware of being an obsessing entity, and whether he felt that he was guilty of a very grave offense or not.

THIS BRINGS UP OTHER QUESTIONS. One wishes to know whether the several spirits involved in dual and multiple “personality” cases were aware (except when made to surface and talk through the use of hypnosis) of the fact that they were obsessing the body of a living person. This is a complicated problem because we must consider whether or not one self or both a Aunihipili and Auhane is involved in the shifting control of the living body. In my book, SSBM, I belabored all these changes  and the various combinations as Huna reveals them, and pointed to the memory of the Aunihipili as the probable clue to who was dominant and who was not. If the resident Aunihipili is pushed out and replaced by a ghostly one, there would be reciprocal amnesia in which memories would change with the change of entities. If the gentleman with the strange reading replies in a friendly manner, I may eventually dare to tell him what I suspect, and question him as to where his memories fit into the picture. As a spirit, his degree reading places him in the top of the level where we find the natural mediums – at 354. The resident (if he can get back his body at times) reads 330 degrees, and he would be hardly psychic. Also, in his level, people seldom are interested in psychic matters.

TO ADD TO THE PUZZLEMENT, a few of the HRAs have plunged with shouts of glee into the trying out of the new method. To one it was not so new, as he had already been hard at work asking for readings on the “Guardian Angel” as well as the Aumakua of persons being read. He even went beyond that to ask for the “highest reading” possible, considering what still higher entities might be overshadowing the one read. Another HRA has about decided that all of us are entertaining as “eating companions” one or more spirits. He thinks that for the most part these are good spirits who refrain from grabbing the body and who wish only to help when they can. He read for me, and while I cannot yet say that “I feel like a new man or like two or three new men”, I must admit that the possibility of having a kahuna of high degree standing (as he thinks I have) to help me from the other side, is most provocative. Then there is also the reading passed on to me for my Guardian Angel, and for my Aumakua and for Something even higher. One suggestion has been made that the Great Company of na Aumakua, of which one is a charge, may give a very high blanket reading. The several readings sent in for na Aumakua vary from 500 to 800 degrees, and it has been further suggested that one’s Aumakua might not need to be as evolved and high in degree as we may have supposed. Still another HRA writes to urge that his idea and that of our famous dowser, Verne Cameron, be accepted and that we say that the Aunihipili does not make the P.A. reading but that the work is done by our Guardian Angel or by some spirit guide of good ability and which never fails to be on hand to respond instantly when we pick up the pendulum and wish to make a reading. This possibility must certainly be listed as such, and while the arguments in favor of this are such that they demand close study, I still prefer, personally, to believe that the Aunihipili is the one who can follow the aka thread and find the writer of a signature, then examine him and make a report via the P.A. code. I admit that this demands rather more intelligence than Huna seems to assign to the Aunihipili, but, on the other hand, I, as a Auhane, find that I have no ability at all to project myself, find the subject and learn things about him or about the spirits who may be acting as “eating companions.” We need more information and more definite proof on both sides – but how can we get it?

ALL JOKING ASIDE, as absurd as this new method and its results may seem, we must not discount its great promise. If we are not all obsessed or are not obsessing some other poor person and his body, the insight we may gain through the use of the new method may be the “saving grace” of psychology and of psychic science (to say nothing of some facet of religion) in days to come.

A number of the HRAs who have in the past asked me to make P.A. readings of themselves or of loved ones, wrote at once after reading of the new breakthrough, and asked that the readings be repeated, using the new method, to see what additional information might be obtained. One thing which may be of importance is the indication that migraine headaches may be caused by a spirit in the aka body, perhaps just an isolated Aunihipili spirit which has been in some way separated from its own Auhane. Also, it may be found that such an isolated Aunihipili spirit may be responsible for “emotional instability” in some persons. In one sad case, the reading for a girl of 20 who had been emotionally unstable from early childhood, showed her to be afflicted by such a Aunihipili as well as two other spirits, each of which appears to be “normal,” that is, possessing their own Auhane and Aunihipili. One of these was read as having attached itself to the girl only in the last year or two, and as it was that of a female Negress, it caused the Caucasian victim to fall deeply in love with a Negro, and to prefer the company of Negroes to that of her former friends. As this gang of young colored people was very evil, much trouble resulted.

ANOTHER IMPORTANT ITEM is that we seem to be getting spirit guides or Guardian Angels of various sexes. I am said to have a female guardian with a reading of 330 degrees. Some na Aumakua were reported of “mixed” sex, others as female or male. This may tie in eventually to an investigation of the many people who have bodies of one sex but the characteristics of the opposite sex. If we have understood Huna correctly, the Aumakua should register both sexes in every case.

Work is being done by one of the HRAs to see if we can get the degree reading for everything from insects up through birds and beasts to man. His readings begin with 2 degrees for the lower forms and have risen to 6 degrees for pet lizards. This is a most promising project and I hope in time to be able to run some tests myself. I have been concentrating on trying to find out the degree reading of the Aunihipili when separated from its own Auhane and found (through a P.A. reading) to have fastened itself as an “eating companion” to a living person. In two cases I have obtained readings, these being 154 for one and 160 for the other. As a moron has, supposedly, a Auhane, even if it is almost unable to use inductive reason, and as morons were found by Dr. Brunler to have readings as low as 218 degrees, I am wondering whether we may learn that the Aunihipili runs naturally from 100 to 200 degrees, according to its stage of growth, and, perhaps, the Auhane from 200 on up, with the Auhane (and perhaps an ingredient from the reading of the Aumakua) having its degree reading lowered when a combination reading is taken of the Aunihipili and Auhane as a pair. Our HRA who is working on readings for the lower forms of life made a strange reading for me which makes me wonder if it was my Auhane alone that he measured when he got many degrees higher for me than the 382 reading made for me by Dr. Brunler. I would appreciate any work any of you may do along these testing lines and report to me the results. I have no dog or cat (except the imaginary “Cigbo”) and find nothing at hand to test at the moment unless it be the many June bugs which are gobbling our figs, and whom, if I read them, my distaste would be certain to lower any true degree indication.

FREE WILL, PROPHESIES AND THEORIES

Free will, prophesies and theories, as touched upon in the last HV, brought several comments from HRAs. One objected to what I had written in trying to add the item to the survey of religions now in work, and asked me to read again what I had said and decide whether I had not made a mistake or had not said what I meant. I have gone over the material, and for the life of me cannot see what the objection was caused by. To my eye it seems that I said what I wanted to say. But as it was not specified just where the trouble lay, I cannot argue or make a correction. Another HRA asked a friend to send me literature on the books by Stewart Robb, Prophesies on World Events by Nostradamus, and Nostradamus on Napoleon. (Paperbacks with fine large print and about 137 pages, at $1 each to be had from Oracle Press, P.O. Box 142, Kew Gardens 15, N.Y.) These books are the most impressive of any I have seen on the thousand odd quatrains containing cryptic predictions of things to come, and covering world events from the middle years of 1540 through to the year 2000. Stewart Robb has done a remarkable job of finding the secreted meanings in the prophesies and presenting them against the background of what later happened. The results argue loudly that events are foreordained because they can be foreseen well ahead of their coming. However, the question is not directly taken up, otherwise there would have much theorizing, without a doubt. What we seem to need is a set of predictions, half of which are allowed to fall out as predicted, while the other half are tested by seeing what man can do to change or to prevent the events.

If we accept predestination, we may be unable to qualify our acceptance and to say that we have free will even in the smallest things. But to reject predestination entirely would be to challenge the evidence accumulated to prove that at least part of the future can be seen under certain circumstances. In Christianity the problem has been fought over down the centuries, but in India, where the belief is strong in karma, man is thought to make his own decisions and act for good or bad. The problem is very like that of trying with our limited human intellects to understand how Ultimate God must be and must do things.

The Nostradamus predictions, by the way, became few and far apart where our time is concerned, but Stewart Robb feels that we have about 12 years ahead of us before the present uneasy peace is broken with a war in which cities will be wiped out in a single night. Finally, in the seventh month of the year 1999, the prediction tells of “a great king of terror (who) will descend from the skies” and that “Mars will reign for the good cause.” Mr. Robb suggests that we may have in this an intimation that men from Mars may arrive and play the deciding part. Before that time a “bloody war” will last twenty-seven years ………. but get the book and have a look at the prophesies and commentary yourself. A person now 25 years old may live long enough to see this “end of the age” arrive. Nostradamus seems to have seen nothing after the year 2,000 A.D.

SPEAKING OF PREDICTIONS, the saucer man from Venus reported by one of the HRAs, (as mentioned in a recent HV,) has obliged through more automatic writing when asked if he could see ahead and make some predictions for us. He signs himself “Warren Antonne” He writes, “I do not blame Mr. Long for being concerned over earth conditions. It seems that the entire planet is going through a phase of growing pains. There is much to do before the turbulence comes to some sensible conclusion. From our Venus point of view we do not see any big conflict. It is because America holds the key to the events, with our help. The Russian big top men are talking because they must do so to keep rattling the swords or else their own heads are in danger. That is the way they keep control of their people, keeping them in constant fear of invasion. They still remember the German invasion and quickly fall into line. That talk is mostly for home consumption. You want to know how the cold war will come out. From our point of view it will fizzle out gradually and everyone will be just where they started. There will be brushes here and there including a few changes, as there always are. The earth planet’s map has gone through many changes each generation or two going through an upheaval. That also means progress, often painful, but growing slowly towards the higher development of the earth people.

“The Divine One has many schools, so that His children can learn their lessons in each phase of life. We on Venus are graduates. Also, we teach through spiritual contact. We have had a hand in many things bringing higher development, and will be back again to lead the way when the time is ripe.” (The P.A. reading taken from the writing gives the same result as from the writing of the HRA through whom the spirit communicates: 337 degrees. No matter what else we may conclude after examining the readings, we can be happily sure that the intentions are good.)

CHANGING THE FUTURE, once it has been set more or less in the aka substance of the level on which na Aumakua work, is a basic belief of Huna (if we have reconstructed it correctly). In the old days na kahuna were kept busy looking into the future and trying to “change the luck”, as it was put in the beginning of modern times. For the individual this was usually possible. I had it done for me years ago in Hawaii, as I have told in my book SSBM. (The exact instructions were given which enabled me to sell my business, when all efforts had failed.) Healing of a disease or illness instead of letting it run its course is changing the future. Experience has taught me that when one sets out to get a change in the individual future with the help of Huna type prayer to the Aumakua, the old future which had been made and was on the way to eventualizing, breaks up, and parts of the bad things seem to happen with a rush, but the storm is tempered to the lamb and if one sits tight, the bad is lived through and the good which has been pictured steadily and asked for, begins to arrive. Prayer is a part of most great religions, and the fact that the faithful ask a higher something to help bring about desired events, argues well for a general belief in at least a fair amount of free will. Let me say again what I have said in books and Bulletins: I believe that na kahuna thought that the hopes and fears as well as the things one expects to happen, furnish the thought-form “seeds” from which na Aumakua seem almost automatically to shape the future.

The old argument for predestination is that as God is all knowing, He must know everything that will ever happen, therefore, even if one sees trouble ahead and does something to avoid it, still, God would have known that one would foresee the predestined trouble and avoid It. In this way the avoidance is part of the predestined course of events. The flaw in the argument is the assumption that we know what God is and that He thinks just as men do, only on a large scale, and that He is able to predestine everything because of the overwhelming POWER to prevent his plans from going wrong. This argument falls flat, if for no other reason than that we see all about us the working of “chance”. What looks like a predestined perfect wheat harvest on Tuesday, may be hit by rain and wind on Wednesday and the entire picture changed. Also, we do well to see accidents happening on the physical level of the Aunihipili at least. I like this Huna line far better than that of karma.

A SURVEY OF RELIGION AND PSYCHOLOGY – Part Five

WE HAVE BEEN DISCUSSING the old and new guesses as to the nature of a FIRST CAUSE, and have seen that the latest guess is that the Universe and the Intelligence we suppose responsible for it are without beginning or end – just an endless boiling of the great pot of existence. Now let us go back to the more ancient concepts. They are important to our survey if for no other reason than that mankind clings to ancient and outgrown ideas with such stubbornness that even when men become spirits, and come back to give a “revealed” religion through some living medium, they – the spirits – insist on repeating the same old dogmas that they believed in when in the flesh. We have spoken briefly of the very ancient belief in God as a Trinity: a Father, Mother and their Son. The Mother, at a later period, in some religions where women were looked down upon, became the “Holy Spirit” or “Holy Ghost.” Men of the early ages made God in the image of man. God created men, so he was looked upon as a Father. He could not be a father unless he had a wife, so the Mother was postulated. To get creation started, there was need of offspring, and a Son was added to the picture. As each was of the divine stock, each had to be a god in his own right, so they were assigned equal power, and as this was rather confusing, it was taught as an afterthought that they were really not three, but in some mysterious way just one. Now let us have a quick look at the way this childish dogma of the dawn ages has been kept and injected into the very modern “revealed” religions given by spirits considered by some to be mouthpieces for Ultimate God.

THE URANTIA BOOK is the latest of the revealed and spirit written books, so far as I know. It was given through a medium, supposedly by various spirits belonging to a team, and these spirits have claimed that this is the first special revelation to man “since the coming of Christ to our planet.” A letter which came to me with the 2097-page book (published in 1955), explains: “These papers differ from all previous revelations, for they are the composite presentation of many beings. But no revelation short of the attainment of the Universal Father can ever be complete. ALL other celestial ministrations are no more than partial, transient, and practically adopted (adapted?) to local conditions of time and space.” At the end of the first paper, page 32, the communicating spirit of the moment introduces himself as one of the several beings who will give the revealed material. He says that he has acted as a “Divine Counselor” in all of the seven “super-universes” and has long lived at the very center of these, the “Paradise Center.” He goes on to say that he has, many times, enjoyed the great pleasure of living in the “immediate personal presence of the Universal Father.” He assures the reader that he shows with “unchallengeable authority” the correct nature and attributes of the Universal Father. He ends by saying that he knows what he is talking about.

Farther on in the big book, pages 110 and 111, the “First Source” is explained as a trinity of Father, Infinite Spirit and Eternal Son. It will be noted that the spirit giving this writing through the medium has had his ideas colored by the later dogmas in which Mother Isis of the Egyptians has become the vague and Impersonal Holy Ghost as the “Infinite Spirit”. The spirit explains that the Father could not be a father unless he had a son, (or why not a daughter?) so the Son was there, but not created by the Father   no indeed, as that would have upset the standard dogma that claims the three parts of the Trinity are equal, of the same age (coeternal) and, of equal power. A queer twist added by the dictated material on page 111 is to be found in the statement that Father and Son are the “eternal progenitor” of that part of the Trinity named the “Infinite Spirit”. To complicate this very complicated set of beliefs which the spirit attempts to present, there are two sons, the “Original Son” and one designated as just the “Son.” This pair make up the “Word”, and, if I understand rightly what is being set forth, the two Sons are the “Word” because God the Father speaks through them. They are also said to be “The Act of God”, but they act through the Infinite Spirit. However, this Foursome remains what we might call a “threesome”. The sons of the sons are listed soon, these called, the “Creator Sons”. The many grandsons of the Father must also have had mothers, but this place is not filled by the grandchildren of Infinite Spirit. (It is very hard to work out a family expansion like this after doing away with all the mothers, I should judge.) These grandchildren appear to act as lesser gods and to be scattered throughout the universe to direct life on various planets. The Father has something very handy called “his personality circuit”, and the many lesser gods finally are thinned down until they appear to be His direct agents in ruling men. In this office they are called “Thought Adjusters” Of course, it is explained, the Universal Father purposefully assumes these limitations of universal authority”, and it seems that, no matter how he is fragmented and his power and authority divided, all parts remain one whole. (As in most revealed religions, one finds old things given new names for no particular reason, and many new names invented and presented. For example, on page 113 one meets the “Paradise Trinity”, “the Trinity of Supremacy”, the “Trinity of Ultimacy” and “the seven triunities.” It gets more and more complicated as special names and terms multiply, and by the time one arrives at page 207, one finds a whole section captioned, “The Trinitized Secrets of Supremacy.” By page 289 one must learn about “The Secondary Supernaphim” in order to go on getting happily enlightened and converted. The spirits do not live in Heaven, but in “Havona”. The name “Earth” is not right. It is “Urantia”. (Before I got even started on the Complicated new vocabulary, for which there is no glossary supplied, I was lost in the Woods and strongly wondering who had been trying to kid whom. But no difference about my reaction. What I wish to point out is that the spirits cling to the dogmas with which they were probably familiar in life.

OAHSPE is a 900-page book given through a medium nearly a century ago, and is an example of what may be expected as “revelation” from spirits who claim divine authority to tell the straight of religion and history. In this older book, the communicating spirit (or spirits) elected to present Ultimate God under the name used by the writers of the Old Testament, in the form of “Jehovah”. As  in the Old Testament, this was a Unit Being, not a Trinity. My friend, Wing Anderson, however, in a most interesting article in the current issue of the ABERREE, elects to give a slight Trinitarian aspect to the ONE. He writes, “Jehovah, the CREATOR-SUSTAINER-DESTROYER, ONE in Essence, THREE in aspect.” This takes us at once in thought to the ancient Vedic Brahma, who had a wife and then a son, the first creating things, the second (or was it the third?) sustaining, and the third destroying. But the Hindus have always loved metaphysical speculation, and have made many changes in the early religion. The trinity of three aspects of Brahma is given as being made up of three male gods. Shiva, the third person of the Trinity in some sects, is male and the destroyer. Kali, the rather terrible “mother” god is both worshiped and feared. Vishnu, is the Savior God who incarnated in the flesh to teach and save men from time to time. He was Krishna or Rama. See our book, Great Religions, pages 26, 41 and 44. It will seem a far cry from there to Oahspe.
MFL

August, 1961

GREAT NEWS!!!!!!!!!

Let’s all keep our fingers crossed lest this turn out to be a “flash in the pan”, but if the preliminary findings prove out as now expected, we of the HRA have made a breakthrough of great significance. Just how great and how important it is, will depend on what we can later do with the fresh knowledge which seems to be available to us in the healing angle of the Huna restoration and work.

THE BREAKTHROUGH has come in the field of PSYCHOMETRIC ANALYSIS. In the past few weeks I have been under considerable pressure in my position of center point of the TELEPATHIC MUTUAL HEALING GROUP work because of calls for participation in the healing of the circumstances and conditions of loved ones who appear to be suffering from the influence of “eating companion” spirits. My usual practice in such cases is to make a P.A. reading from the signature or photograph of the person needing help, and to watch for the abnormalities in such readings. As you know from my book Psychometric Analysis and from many discussions in the Bulletins and the HVs, there are certain movements of the pendulum in the readings which we have come to associate with the partial or complete obsession of the subject by spirits. These spirits may be of the Auhane sort, or of the Aunihipili level, or may be normal spirits having both selves together. The indications appear in the “will” pattern or the “personality circle” of the reading, or in both.

A PECULIAR THING which has long bothered me in making readings is that now and then the same person would give two or more degree level readings. I thought at first that this might be because I failed to read correctly. At last it dawned on me that in most of the cases where such a variation of degree reading appeared, there were indications of spirit influence. For a time I thought about this possibility, but came to no conclusion as to the possible significance of the fact that I actually WAS registering the degree standing of the subject AND THE SPIRIT.

WHEN I SUDDENLY REALIZED ONE DAY that my Aunihipili must have been able to contact the spirit and read its degree as well as that of the living subject, I jumped to the conclusion that the will and personality readings must have been a mixture representing both subject and spirit. At the moment I had three cases of apparent spirit influence calling for better understanding, and so was able without delay to test my conclusion by asking my Aunihipili to read separately for the living person and the spirit. Success came on the first attempt, and the subject of the reading registered as normal and constructive in the Auhane “will” pattern and the Aunihipili “personality” circle. The degree was 347, and it repeated at the same degree, although I had, in an earlier attempt to get a correct reading, been given it as 327. For the spirit whose influence had been suspected, the reading was entirely different. Where the subject’s “will” swing went to 2 o’clock on the P.A. chart face, the spirit’s registered strongly at 12 o’clock – which is for the living the indication of the trained hypnotist accustomed to exerting his perfected power of will to influence others by “suggestion”. To my surprise, I got no personality circle at all for the spirit. This development called, of course, for the conclusion that there was no Aunihipili spirit involved in the obsessional influence which at times is evident. The degree reading for the spirit came at 293, or 54 degrees lower than that of the living person. IT IS MOST INTERESTING to note that in my earlier reading for the subject from picture and signature, I had received a combination of the two “will” swings, one at 2 o’clock coming first, then changing to one at 12 o’clock. The degree reading had, apparently, come as correct (347) for the living person, and then as an average for the man and the spirit at 327. The 327 degree had been discussed by letter with one who knows this gentleman well, and seemed decidedly too low for his demonstrated abilities. In the combined reading the personality circle wavered, but for the man alone, it was steady, well rounded and clockwise.

THIS IS A VERY IMPORTANT NEW ANGLE and I would like very much to have the help of those of you who have learned to make a P.A. reading from a picture. As I write this, I have before me the picture of Abel B. Aragon, clipped. from a newspaper account dated July 9, 1961. This man has been in the news because he killed a woman, badly wounded a male companion, and kidnapped the woman’s 15-year-old daughter, who, at this writing, is supposed to be dead. (You will probably be able to find a picture of this man at your library in newspaper files or in TIME.)

Aragon was respected in his home town in Utah as a good man and kind father. He was a coal miner but out of a job. The motive for the attack on the three from Connecticut was robbery, the killing following the taking of $250 from the man before shooting him twice. Aragon had  been given the second highest medal for valor for exploits in the Marines in the fighting on Guam when he was but 19 years old.

Please run your readings and then check with mine and let me know your results. I got my first reading for the man combined with a possible obsessing spirit. I ran this preliminary reading to see if  it would give any hint of obsession. Unless I had known what the man had done, I would have put his reading down as a little unusual, but not indicative of obsession. I would have said “A man of will and determination and with some block in the Aunihipili to warp the personality circle. Intelligence level low, and probably that of a foreman. My first reading was:  [image]  285 degrees. My second reading was made only after asking my Aunihipili via the pendulum if the man had a spirit connected with him,  and getting a “yes” swing in answer. I called for the reading of the spirit, and got [very bad image] 314 degrees, this being much higher than the combination degree reading, and placing the spirit in the dangerous 300-315 level where so many go wrong and become criminals. The odd part is the almost complete lack of a personality circle to indicate a Aunihipili spirit taking part in the obsessive action. The pendulum made only a faint movement side to side on the 9 to 3 o’clock axis of the chart. Here, again, is the hypnotic will swing which grows more and more familiar in cases where the spirit can command the victim.

My third reading was for Aragon, the living man himself, and I got [bad image] 263 degrees. Here the “will” swing was weaker, being down to about 2:30 o’clock on the chart, and suggesting that he was rather easily commanded by the spirit. The Aunihipili “personality” circle came well rounded and clockwise, indicating normal goodness and constructive drives. The degree reading, having dropped to 263, gives us NOT the foreman, but the ordinary coal miner who needs to be given his orders. In the light of these readings, one can only wonder whether or not the spirit took charge during the fighting in Guam and gave the drive and determination which caused the winning of the high valor medal. One also wonders whether the spirit supplied a “killing instinct” for the time of the fighting that was beneficial but which was disastrous when the good and simple man decided he would have to turn to robbery as a means of making ends meet. One may also ask whether the spirit took over when the officers of the law found him in his car and he moved with swift decision and valor to shoot himself. The spirit may have been very little concerned in the early fighting with the Japanese about the life of the man he had elected to live with as an “eating companion”. The same lack of concern may have been shown in causing a weak man to become decisive and kill himself.

HOW MANY OF US MAY HAVE “EATING COMPANION” SPIRITS and not suspect their presence in the akas? The question takes on importance, now that we see that spirits may not be indicated in ordinary readings. On the other hand, many people have “familiar spirits” whose voices they hear, but whose presence they keep secret lest friends think them crazy. Consider the following letter and the resulting P.A. readings: (from a California HRA.)

“Mr. Long, you often mention the fact that others seem to hear (what they consider) the voice of the Aumakua. Has anyone heard the voice of the Aunihipili? I have heard a voice for eight years. It does not seem to be another entity or wise enough to be the Aumakua. This is how it works: I think of something, the Voice, as I call it, picks it up and discusses it. It seems to know everything I think or feel. I can listen or not as I choose. It is very polite and never speaks unless I do listen. Sometimes I will not listen for days. By this, I mean, it makes no harmful suggestions. It does not seem to have original thoughts of its own, but only discusses my thoughts. It has a great sense of humor. I have very little, and seldom laugh, although I laugh a great deal over its foolishness. I had never experienced the relaxation of laughter before. Often it acts like a psychotherapist and forces me to think a subject through to a conclusion. I am inclined to throw up my hands at a weighty subject. It is interested in everything I do or think as I am myself . . . . It is a strange experience and I can see no good or harm from it, and do not understand it at all. Somehow I do not think it is the Aunihipili, but it may be some phase of it. It could also be a part of my Auhane. Perhaps you have heard of a similar case and can add some light on my problem, if it can be called a problem.”

To make a long story short, signature tests after the new manner were run with the following significant results: First: a reading for the combined self and spirit, as in the every day readings: [bad image] 283 degrees, then 373 on a recheck. Second, for the HRA herself: [bad image] 373 degrees. Third, for the Voice: [image] 283 degrees. NOW NOTE that here the living person has the hypnotic will pattern and normal constructive “personality” pattern or circle. She easily controls the entity, who is destructive in the 10:30 o’clock will swing, but constructive in a warped way in its flattened but clockwise circle which has the axis on the counterclockwise leaning side. One may decide, using the usual rules of P.A. readings, that the Voice spirit is one having a Auhane as well as a Aunihipili, and that while the Auhane has a destructive “will” swing (which might explain why it elects to bother the living), it is partly constructive in its own strange way. Its degree reading is that of slightly better than average intelligence.

We have a puzzling thing that must be kept in mind in the fact that we can get a degree reading for an obsessing spirit which shows no indication of having its own Aunihipili with it. Can it be that such a spirit is a Auhane which has lost its own Aunihipili (a thing na kahuna considered commonplace), but when fastened to a living person, can then use its Aunihipili and draw on its memories? We must watch this point and observe any evidence which may show such a use of resident memories.

THE PROBLEM OF HEALING or “casting out” obsessing entities should be made easier to solve if, by the P.A. reading, we can know just what type of entity is involved in the individual cases. The medical fraternity has long used “shock therapy” to dislodge invading entities, although they are not supposed to exist. Spiritualists have made progress with their system of asking spirits of a high level of goodness and power to assist in removing the unwanted spirits. In the June, 1961 issue of “The Journal of Borderland Research” appeared an excellent article on Brazil’s fine hospital run by Spiritualists and using teams of mediums as well as medical doctors to treat the mentally ill, 70% of whom suffer from obsession of the type under discussion. The average length of treatment is 45 days, and only 7% fail to be set right. The poor are housed, fed and treated free but those who can pay, do so. (It is to be hoped that with the recent translation of my early books into Portuguese in Brazil, the Huna concept of spirits will spread and be helpful. Perhaps we can see a way soon to get across the information concerning the new P.A. reading tests.)

EXCELLENT HEALING RESULTS were recently reported by an HRA in Vancouver, Canada. He is a medical doctor who has taken Huna seriously and has been working on Huna lines. He writes: “I can report a case of obsession, verified both by clinical behavior and P.A. reading. By treating with mana, followed by hypnosis, teaching the patient to gather mana himself and to ask his Aumakua to remove his trouble, he was completely freed from occupation – which had been present from childhood, age now 33 – in about three months. There was improvement from the first session. Sessions came weekly. Free now for 3 months, unheard of previously. The P.A. reading taken at the beginning of treatment in January of 1961 showed the combined man plus spirit reading of [very bad image]. The degree reading when taken from the left hand was 270, from the right, 281. I was sent the signature from which the first reading was taken and ran a check, getting all the same except that I got 274 degrees, apparently an average of the two levels. The reading made for the patient in late June was also sent to me, and with it the signature to check. The doctor’s reading and my own checked in everything except that I had a degree reading half a degree lower.! Here is the reading: [bad image] 287-288. It is very important to note here that the degree reading of the patient had risen from 270 or 281 to 288 after the treatment. It is even more important to note that the “V” will pattern which indicated a destructive side to the spirit and a sensitivity to suggestion on the part of the patient, changed to a combined hypnotic and constructive swing when the spirit was removed. The strong will now indicates the ability of the patient to keep control of himself, although the circle is still a bit warped.

IF WE CAN NEXT FIND A WAY TO GET A READING of the Aumakua, apart from the reading of the lower pair of selves and of spirits who may be attached to the living person, we will have completed a great stride forward. Have you any ideas on this? Do your own experimenting, and let me know how you make out. If I can work out a method, I will shout the news of it from the house tops. How I wish Dr. Brunler, father of the Biometric Reading System, were still with us to see what we have done and assist in progressive work.

BOOK REVIEWS

I am indebted to HRA Clifford Howard for a gift copy of a 64-page book, THE RED SEA Is Your Blood, from the pen of Alvin Boyd Kuhn, PhD, whose scholarly studies are known and valued by many of us. In this, his latest work, he goes back to Egypt and the Old Testament as well as to similar sources, to make a case for the belief that the “Red Sea” symbolized human blood. From this symbol he ranges far and wide, from the symbols of fire and water to those of earth and heaven, presenting a wealth of significant material for the student, and interesting reading for those who run as they read. The price is very low, only one dollar, so add 9 cents for postage to encourage the labor of making such material available. Address: The Academy Press, 125 Murray St., Elizabeth 2, N.J. (Double the postage for overseas orders.) The book was printed expertly by HRA Howard, who has a printing establishment in Elizabeth and who had this job Verityped and then ran it by offset, thus being able to use italics freely.

AMERICA – TOO YOUNG TO DIE, by Maj. Alexander P. de Seversky, and the book following, do not fall under the heading of Huna or religion, but were sent to me by two of the HRAs who feel them to be so important to our well being as Americans that they should be mentioned in the HV. Maj. Seversky, who seems to make his living manufacturing airplanes and who is a designer of them, bears down on the danger of the Reds taking us over because we lack planes. He dwells long on the many blunders of our military men and politicians. His picture is on the back of the dust jacket. Make your own P.A. reading and decide for yourself  how far you care to go with his conclusions.

A NATION OF SHEEP, by Wm. J. Lederer is the second book, and it also has a picture on the dust jacket inviting you to make a P.A. reading of the author. This book warns us against the fact that we are kept ignorant of the true circumstances about such thing as Formosa and Laos. One might say that what he is telling us is that the mass of U.S. citizens are too low in P.A. degree levels to think for themselves, and that, given assurances that “all is well”, will follow like sheep any leader who can struggle to the head of the thoughtless and helpless flock. Have a look at the books yourself and make up your own mind. (HRAs are not supposed to take much stock in what MFL says in the pages of the Huna Vistas. Not being sheep, they make up their own minds, what?)

OBSESSION BY VERY ODD SPIRITS may be a very real danger. HRA H.B., who is a Spiritualist minister and a gifted psychic, has written of her success in healing obsession by laying on hands. She says: “as I laid hands on a woman, I saw two of the queerest looking things jump from her and walk right through the wall. The best description I can give is that they looked like those one-line drawings with single lines for body and limbs but with a big round head ……. (The healed woman) had been plagued by them for over 14 years and had found no help. The spirits had come to her when she became very jealous of a sister on the night the sister’s wedding cake was being cut. Na kahuna had names for these subhuman entities. We call them “elementals” sometimes.

A SURVEY OF RELIGION AND PSYCHOLOGY – Part Four

Please note that the heading has been changed from, “Constructing a Personal Religion,” as the idea of compounding a religion displeased many of the HRAs.

LAST MONTH we discussed the idea of God as an abstraction, before becoming manifest in acts of creation. We found that in the most evolved religious systems of the ancient peoples, little interest was held by something which was beyond the power of the mind to imagine. Attention, and the bulk of interest turned, rather, to the things more easily understood or imagined as sages and spirits offered speculations and “revelations” (much as they continue to do today).

TIME AND SPACE had to be included as things which were created as almost the first items. If, in our effort to simplify the complexities of the many religious and psychological systems, we can bear in mind the fact that the time space limitations of concepts threw the sages and spirits, we can play the game with much less danger of being “thrown for a loss”, to use modern football terms.

My argument has always run something like this, “If First Cause created everything, IT must have created time and space, and if IT did, IT certainly cannot be said to be limited in any way by time and space. THEREFORE, IT and all creation can continue to BE without the limitation of time and space. IT may have a CREATION which has been ETERNAL, never having to have a beginning or an ending, and never having to be limited by space.” For those who could accept this idea, the Universe became simply something that EXISTED and would continue to do so, regardless of time and space. For those who could not give up the idea that time and space were greater than First Cause and must have existed even before IT, the problem of making explanations became one of many contradictions and thus, of endless complicated inventions and of efforts to plug loopholes.

AS WE WILL USE HUNA AS A YARDSTICK in trying to get the measure of the many systems of belief, let us see what the words used by na kahuna were for “time and space.” But first recall the discussion last month of the word Ha wai ki as the “PLACE FROM WHICH THEY CAME” of the Polynesians, and its symbology, the latter indicating that na kahuna did not start from the abstraction of a NOTHINGNESS which, under the limitations of time, eventually roused and produced Creation. The contrary is suggested by the word root symbols. Consciousness, speaks the WORD of command and breathes out the Breath of Life, creating the mana or life force with which all things are formed. (Modern science gives us “energy” as the thing from which all else is created, but still remains stubbornly silent about the Consciousness which makes and uses the energy.)

Na kahuna of old presented first their idea of Consciousness acting to create mana and from mana energy, to create all material things. But as soon as this creation had been symbolized in a name, (Hawaiki), both time and space were added to the picture in the symbolic word, mana wa, which means time as well as space. Here we have mana at work, and the wa root indicates no actuality or reality in time or space, only what separates events and things. Cycles, apparent beginnings and endings, or periods of continuation with slow change: all these are in themselves nothing. Time space (the “continuum”) are real only in terms of mana put to work.

In other words, if nothing is being done, neither time nor space are required for the NOT doing.

ONCE FREED FROM THE TIME AND SPACE limitations of CREATION, there is no need to try to explain how things were created in any BEGINNING. All that is necessary is to do as did na kahuna of the inner schools and say, “Things just were, and are, and will be.” No day or night of Brahma cycle (maha pralay ) needs to be assigned a beginning or an ending. There is no need for a “Day of Judgment” or “The End of the World”. Eternity becomes really eternity, and within it can be postulated endless cycles of growth, change or repetition.

THE PROBLEM OF GOOD AND EVIL has been one confronting the sages from the earliest days. They usually accepted at the very start of their speculations a veritable millstone of dogma which continually threatened to drown them in a sea of contradictions. This was the very reasonable belief that God, as the Creator, could not have created evil, He being Himself only complete and perfect good. Later on in our survey, we will consider the several clever ways in which the founders of religions got around this contradiction with the invention of the story of revolt in Heaven and the “Fall,” or with the explanation that good and bad were natural conditions in the whole of Creation, but that as God is good, and as he must be the stronger, He will eventually overcome bad. The bad was personified as some form of Devil. Or, the fact that evil was seen to exist in a world created by a totally good God was met with the explanation that evil was, after all, just an illusion. It really did not exist. In modern religious cults we have the denial of “error” as a method of doing away with it and replacing it with “good”. (This, of course, belongs to the subject of “Magic,” which we will look into in due time as we view with bright interest the many surprising and often illogical methods invented to combat evil and bring good.)

Turning again to na kahuna and their system, we may well ask what they did about the contradiction of evil in a world created by an entirely good Creator. Here, in so far as words for “good” or “evil” are concerned, there is little to enlighten US. Early na kahuna might just as well have said, “There is nothing needing an explanation, because good and evil just simply ARE. ” Or they might have said, “Badness is simply a lack of goodness. Bad things can become good, and good things can become bad.” However, they had a picturesque symbology which they used in discussing the states, good or bad. Po, or darkness, symbolized all that was evil, while La, or light, symbolized all that was good. There was darkness in the evil man, but it could be driven out by light. This symbol of dark and light is to be found the world around as we study ancient religions. Na kahuna may not have invented it, but on the other hand, they may have been the originators and may have shared their symbol and ideas with many others in far parts.

The thing that seems to point to a Huna origin of the symbol is that in the language of na kahuna the word for light, la, becomes with an added “a” the word for all goodness, for all sacredness, and for the white light observed when contact is made with the Aumakua. La is the sun (Ra in the Egyptian). (Perhaps I am wrong, but up to now I have failed to find the name for daylight, the sun, or something sacred and good and holy, interchangeable with the same basic roots.) (Can some of you who are familiar with the religions of India and the Sanskrit check on this point for us?) Not having to have a beginning or end, na kahuna did not have to specify an end to evil at any reform of the Devil. Their word, ki no stood for “the human body” (among other things), and in the Hawaiian, the customary dropping of the ‘Y’ at the beginning of the word gave ino, or “hurt”, “evil” or “BAD”. The id root has been seen in the word Ha wai ki, indicating the Creative Consciousness of First Cause. The root no, may be said to show that where something is bad, it is not perfectly created, as no means, “to leak out, as water”, and in the symbol of water for mana, we see the energy used in the course of creating being lost to such a degree that the thing made is imperfect. An evil person is said to be “crooked” or improperly made. If he is “made straight” he is made good. On examining the word for “uprightness or good” we find that it also means “to make straight”. This word is po lo lei and the first root, po, tells us that evil symbolized as “darkness” is in the evil person. The second root, lo is an intensive, so we have “very dark”. The third root,  lei, is “to cast out”. This all adds up to the intimation that some very bad forms of evil are caused by evil spirits who must be cast out by the kahuna before the person is “made straight” or “good”.

THE DOGMA OF THE IMPOSSIBILITY of the First Cause creating anything evil, is certainly not Huna. Moreover, it is not in accord with what we see on all sides as we look at Creation. It is quite apparent that man’s idea of good and bad does not match the idea of the creator of all things. Men have hated and feared serpents, for instance, and have thought of them as the very essence of “badness”, but from the point of view of God, or perhaps of a serpent, a normal and healthy snake is a very good thing. Like time and space in the view of modern Science, goodness and badness are also relative. It would appear that many forms of life which are a danger to man, serve very well as vehicles for the manifestation of that great Life Force which acts under the direction of Consciousness to make everything from a germ which may kill a man, to a man who may kill a multitude of germs. Aside from the evidence that indicates the probability of obsession by evil spirits, there is little or nothing to make us think that a Devil exists and makes evil things – or things we, as men, consider bad, ugly or dangerous to us.

EVIL SPIRITS may well have been the starting point from which all theories of god like devils were unfolded. Men have been psychic from the earliest times, and have been well aware of spirits, both good and bad. Fortunately, we do not have to accept the theory of Sattu or Dark Beings in order to understand the simple process of dying and remaining on the earthy level to live with those still in the flesh, influencing or obsessing them so that they appear “evil”.

ORIGINAL SIN is propounded in the West to explain “sin” or evil in some religions. It is a substitute for the idea that Satan wars with God and makes much of humanity sinful and evil. In this strange explanation, all men are classified as evil from birth. They are evil because they have been born in sex sin, and because they have not been “SAVED”. It follows that because many refuse to be “saved” through a proffered “salvation,” they remain evil and infect the earth. One dogma must be laid over another to make this explanation seem anything but silly.

“FREE WILL” and “PREDESTINATION” should be included in our list of items under the heading of Good and Evil. The argument is that if God is all knowing, He knows, exactly what every man will do from birth to death, therefore, man cannot possibly have “FREE WILL” and do what he elects to do, be it good, bad or indifferent. Here, again, we have a dogmatic belief concerning the nature and power and intentions of First Cause which has no foundation in fact. It is a theory which sounds reasonable, but which is disproved the moment we pause to look around us. Man HAS free will. He can decide what he will do, change his mind several times, and end up by doing nothing. To say that God knows before hand that he will do just these things and in just that order, sounds well enough in the play on ideas and words, but holds little water. All of us know that we change our minds and act as we see fit to do a hundred times a day. The fact that the “seer” can foresee only a very tiny number of things which are to happen in the future, argues forcefully that free will is the rule and that predestined incidents are the exception. (Huna offers the belief that the Aumakua can, to a slight degree, bring about certain events in the future or can change events which would naturally follow because of earlier thoughts, plans or actions. But, as the Aumakua is a definite part of the three-self man, this even serves to confirm the fact that man enjoys the blessing of FREE WILL. In fact, free will seems to be part of the gift given all living things. In the rising levels of intelligence we see instinct giving way progressively to free will all the way from spider to bird to dog. In man, the instincts still rule strongly in the Aunihipili, but these are at that level subject to the will of the Auhane as it censors the instinctive drives of the Aunihipili and thus creates the human code of morals.) (Speaking of morals and the Auhane decision concerning what is good or bad, it is interesting to observe that in the two main words for “good” used by na kahuna, the one already noted, po lo lei applies  to moral uprightness and symbolic “straightness” with freedom from the influence of bad spirits. The other common word is mai kai, literally, “sick plus  recovered”. This applies not to moral rectitude but to one’s health. There is, however, a secondary meaning of the root kai, that of “being lifted up from sickness” and in this we get the hint of healing performed by the Aumakua, for “lifting up” is the Huna symbol of “lifting up the mana” as a gift to empower the Aumakua when calling upon it to perform the act of healing.)

DOES GOD LOVE THE GOOD AND HATE THE BAD? This is a question put before the makers of religious beliefs from time immemorial. That God does either is unfounded  dogma, but while not founded upon observation of the teaming life on earth, it has caused contradictions in all of the cult theories. Man loves what he feels is good for him, and hates what is harmful, so he made his “gods” in his own image very largely. In early Egypt the deceased was said to have to appear before the gods in Judgment, and if his life had been evil, he was at once seized by a waiting monster (which seems to have been the forerunner of Satan and the Devil) and devoured on the spot. If found good, the deceased was allowed to go on into a pleasant place which was the early idea of Heaven. It was at a later date, at least in the West, that simply being devoured and so reduced to obliterating soul nothingness, was augmented by Hell and eternal suffering in the flames.

MODERN RELIGIOUS CONCEPTS give us such dogmas as, “God is love”. Which is then balanced by the very unrealistic command, “Love those who despitefully use you, etc.” When inner symbolic meanings (if any apply in some cases) become lost, then absurdities and impossibilities add to the sad confusion and make impractical beliefs even more impractical. Thanks to Huna we can see that we are animals in so far as our na Aunihipili are concerned, and that what best evolves this self may not be suited to the growth in understanding of the Auhane, or even of the Aumakua. Common sense demands that we fight to defend ourselves and loved ones.

HAVING CONSIDERED SOME OF THE BASIC QUESTIONS which have confronted the makers or “revealers” of religious systems, let us dare to over simplify the vast and complex mixture of ideas by noting how the highest God or Gods were divided or multiplied and given charge of various items in the list of creative or destructive acts. As the PSYCHOLOGY of man, even in a primitive stage of development is often mixed in with the ideas concerning the Gods, try to keep the men and Gods separated as best you can. For instance, do not mistake the Hindu First Cause, Brahma, for the Atma or god-self in man – who matches the Aumakua of Huna rather well in some respects.

THE “DUAD” CONCEPT is found in such religious as that of the Zoroastrians. Here our reference book offers us nothing, so I will supply a brief outline. The early Persian sage, Zarathustra, was instructed in trance by what he considered the voice of God. He wrote down what he heard and what he decided about it all, producing the Avesta, one of the world’s first “Word of God” scriptures. He taught the belief that there were DUAL GODS, The God of Light and the God of Darkness, with the control of creation and of mankind rather evenly divided between the two. He taught that, eventually, Light would overcome Darkness, and presented a set of dogmatic beliefs.. The God of Darkness and so of evil, was borrowed later by other early systems and appeared in Judaism and Christianity as the Devil. The sun and fire were symbols of the God of Light and were worshiped. Sun, moon and stars were worshiped in early Egypt and the lands between in the same general period, and we may well ask if the Huna symbols for good and bad, Light as Laa and Po as Darkness, may not have been current among a few of the more intelligent in these lands. Contrary to popular belief, there was much traveling and visiting around in the early days, all the way from Egypt to China. Religious ideas and beliefs, as well as rites and odd practices of worship were shared, but usually changed to fit in with local beliefs. The Esseas of the time of Jesus drew heavily on Persian ideology.

THE “TRINITY” CONCEPT was the most popular. It was a very natural way of explaining who and what the GODS were and how they created the earth. The early Egyptians evolved the belief that the Creation was started by a Father God who had a Mother God for his wife, and a son, who was, by right of his birth, also a God. In some stories the Mother appears first, giving birth to the Father, then the pair produce the son. Osiris, Isis and Horus were the Egyptian “Trinity”, and eventually these appear under different names in most of the neighboring lands. These THREE were joined by a host of lesser divinities, and eventually Judaism tossed them all out and set up the tribal god, Jehovah, as the ONE AND ONLY GOD. Later on, Jehovah was borrowed by the Mohammedans as their “Allah”.

Christianity contained many of the current Essene ideas, but soon was made by the Church fathers to contain large borrowings of belief and ritual. It appears to have been TRINITARIAN in the beginning, but with a mixture of Dualism in the belief in Satan and his power to resist the rule of the  ONE GOD accepted from early Judaism. The anti-woman attitude of the Essenes, whose doctrines we now know to have influenced early Christian ideas, seems to have caused the Father-Mother-Son Trinity of Egypt, which was basic, to be that of Father-Holy Spirit-Son. Jesus, it appears, had contact with the early na kahuna, because, as we of the HRA have seen, much of the teaching attributed to him is pure Huna in hiding behind the code so long used where a Polynesian dialect was used. (Pre-Polynesian, if you wish.) (Check your copy of GREAT RELIGIONS, and next month we will continue our survey.) MFL

July, 1961

PLEASE READ AT LEAST THIS FEW LINES before throwing this issue into the waste basket. If you do not want the Huna Vistas and do not read them, please be kind enough to drop me a post card to say so. The reason for this request is that my ego has been deflated – to say nothing of Cigbo’s – in the past few weeks by the painful evidence that some HRAs throw the Huna Vistas in the wastebasket without a glance at the contents. One HRA returned the gift copy of the WORLDS GREAT RELIGIONS with a note to say that I must have thought that he had loaned it to me, but that it must have been someone else. Another HRA had the post office return the book as “refused,” apparently deciding that I had sent him something he did not order and for which he had no intention of paying. Two copies were returned without comment. One letter came asking JUST WHY I had sent the book to the writer and to a similarly bewildered fellow HRA. (I replied that my purpose in the sending was not to ask anything of anyone, but for purely selfish purposes because I wanted to refer to passages in the book and dared not copy them at length in the H.V. for fear of being sued for stepping over copyright bounds.) I am sure that there are a number of HRAs on the mailing list who have long since lost all interest in the H.V. or what is being said and done. They do not read the issues and do not write or try to pay a share of the expense of the sendings. If you happen to be one of these, DO have the kindness of writing a line to say “Drop me.” I will not be offended but, on the contrary, will be most grateful. (So much for that.)

FOR THOSE HRAs NOT INTERESTED IN THE NEW PROJECT (the survey of the beliefs of various religions in order that we may decide what we, as individuals, believe), I promised a time back to try to put material of different kinds in each issue so that at least a few items might be of interest. In line with this promise, let me begin this issue with things quite apart from Huna or the project of the moment.

HRA MRS. GERTRUDE SPRINGER has asked that I tell you all of her new $2 postpaid book, A HOBBY A DAY. It is a paperback which tells how to amuse oneself with many hobbies, and in which she tells how to make endless new things such as lamps, shades,dried weed arrangements, lovely gifts from almost nothing, etc. The book is illustrated and gives the proper formulas for no end of things. Good for any person or group needing something interesting to do which will also produce pleasing end products. A fine gift for young or old and will furnish mothers with simple projects to introduce to restless children. I have not seen a copy, but I am sure that from the pen and resources of this writer, the book will be valuable and delightful. Rt. 1, Box 264, Delton, Mich., is the address.

BIO RHYTMUS is the name given by HRA Marion Ver Hoven and husband, Ben, to the “tides” that rise and fall in the human body and mind, much as moon tides affect the waters of earth. As long as thirty years ago German studies were made and three tides or rhythms discovered and the periods between “High” and “Low” determined. At birth the three tides get going, and they continue through life. The tides come to a high for each one in a different length of time, and for a man not the same as for a woman. One trained in the work can take the time of birth of a person and make a chart for a given period which will show when the tides combine at “highs” and make for the best going, physically, emotionally and mentally. There is an excellent article on the subject in the June issue of THE JOURNAL OF BORDERLAND RESEARCH, which may be had for a dollar by writing care P.O. Box 548, Vista, Calif. (Other things in the same issue are very interesting also.) Some details may be had from Ben Mar, P.O. Box 805, Hesperia, Calif. If you wish your chart for a year to tell you when you will be at your best, send in $10 and your birth date. I have had the gift of my chart for the year ahead, and am interestedly watching to see how the high and low combinations affect me. Looks exciting. Might show when the Aunihipili is at its best in the “emotional cycles” and when the Auhane will be most able in terms of its particular “mental” tide. I’ll know more about the system after a month or so of observation.

THE PASSING OF HRA N. MEADE LAYNE

The passing of the founder of THE ROUND ROBIN MAGAZINE and the Borderland Sciences Research Associates, and long our close friend, came  after a year of poor health and a short period of serious illness, ending May 16th.

Meade Layne, as we all called him, was a man whose natural curiosity was not turned to blunted materialism by a university education and M.A. degree. Not at all satisfied with the evasions of “Science”, he took every opportunity to investigate the strange and fascinating things of the psychic realms as well as those parts of the physical from which flying saucers and Foitean “falls” appear to emerge. In his Round Robin he was first to recognize Flying Saucers as genuine and to propound the theory that they materialize and dematerialize in our atmosphere – a theory which has not been bettered as yet. In the realm of Psychic Science he spent much time making first hand investigations of mediumistic phenomena, holding many sittings with Mark Probert and making him famous in a limited circle by reporting the communications of the several “guides”, often bringing out most intriguing information or speculative material.

In addition to a careful scientific approach, Meade could happily become mystic or poet in turn. Perhaps what delighted his friends most was his writing. With penetrating insight he could explain the difficult or expose frauds and pretensions. He was the born reporter and had a natural “nose for news”. For fear of overlooking something strangely important, he sometimes was too credulous, but always most entertaining even in making retractions. His monument should bear the symbol of the silk smooth pen tipped with light and attuned to melody. He managed to do the things he wished to do, what with the loyal help of Mrs. Layne, and any day now I expect him to be introduced at a Mark Probert seance by no less a personage than the great and learned spirit, Yada, or the amusing Lanford who asks the medium to assist him to the joy of a cigarette while he speaks through the body. Perhaps it is not too much to expect that, given time to examine his surroundings and peer with delighted expectation into dark corners, he will again be reporting. Aloha, Meade.

ARE SPIRIT NA KAHUNA TRYING FOR A “CROSS CORRESPONDENCE”?

This question arises because of strangely similar messages in a Polynesian dialect given to two different people and forwarded to me for translation. In the efforts of spirits to prove their reality in the past century, the “cross correspondences” have been messages which could not be explained away by reference to telepathy, mind reading or suggestion. In one famous case a spirit arranged through a medium for such a test and proposed that he give three different mediums parts of a quotation. The mediums were not acquainted with each other, nor were those sitting in the circles in three different cities. The spirit spoke through the three mediums, gave each a third of the quotation, and instructions to mail the parts of the message to a certain person. The orders were obeyed and the message, divided as follows, was put together: “No one … stops … to kick … a dead horse.”

WITHIN A PERIOD OF LESS THAN TWO WEEKS I received two messages, one from a professional medium who was a stranger to me, and one from HRA I. S. who had been using a combination of Huna and Scientology methods to help a young woman who, when the treatment was well along, was impressed to do a sitting Hula dance and recite lines in what sounded like Hawaiian. In both  instances the words were written down as they sounded and sent to me to study.

Both short sets of lines appeared, when studied, to be typical Hula chants of olden days. They were both filled with the double talk of coded and secret meanings. Both, on the surface, sang in praise of sexual union and its delights. Both, in the double meanings of the words indicated contact with the Aumakua and all the joys of interchanging flows of mana. Heavy rain, flowing and deep water, fine rain and aka threads symbolized by the web of the spider, high banks from which one leaped into the deep pool, the clearing of the way to enjoyment of the full contact – all the symbols of the ancient inner lore of Huna.

I reported the general meaning to the professional medium and soon the kahuna spirit guide sent me a very interesting message through her. “Honomoku (maker of ships?) has given me a message for you. First he has shown me your tapestry, as in an Oriental rug with a wide border of finely woven texture giving a strong protective force  denoting a refined person. Bright, exotic colors show a quick mind, eager to learn and a love of life and all it offers. Graceful swirls again show refinement, love of nature and of the arts, also idealism and imagination. The fine black lines show the correct negativity in their swirls – a proper balance, for where there is positive force, there must be a balancing negative force. Then I saw you on a mountain peak, arms raised straight out from the sides, palms downward. You took a deep breath, exhaled, and gloried in your position. Then a larger and higher mountain appeared to the right of your position – another pinnacle to reach. There is never a stopping place for very long – even the gods progress. I don’t know if you know, or have guessed, that at one time in Old Hawaii you were a kahuna of a high order and that your main mission in this life was to bring out the old teachings ……….

COMMENT: It would seem that with my books being read, the psychic preparation is being made that enables na kahuna in spirit to speak with the chance that they will be understood. I wait hopefully for one to come along who knows the full lore of Huna and who will instruct us. I’d love being  sure that I was once a kahuna in Hawaii.

SPEAKING OF THE KAHUNA SPIRIT, who gives his name as “Hono moku”, it is interesting to note a possible play on words here as well as on the Hula aforementioned. The usual name in which moku or “ship” or “canoe” is included, begins with hana, which means “to work at” or “to make”. In this case the word Hano is used, and it has the basic meaning of “to unite”, which points as a symbol of the Huna code to one united or in full contact with his Aumakua. However, the double meaning is seen in the fact that large canoes were often built by sewing together the wooden parts with native rope before tree gums were smeared over the seams to make them water tight. One is allowed by this typical double meaning code use to guess that this spirit kahuna considers his main teaching that of the necessity of “union” of the lower selves with the Aumakua, which is, of course, the thing upon which the whole Huna system turns.

For those of you who may have Hawaiian-English dictionaries or who know the Hawaiian, and who may be curious about the Hulas, let me give them as I have reconstructed them, but without the translation or secret code meaning, our idea of morality in the modern West being unlike that of the Hula dancers, who spoke of the sex matters freely while actually setting forth a deep religious secret in the double meanings of the words they chanted.

Ona Ipo a hena
Wau nui halua a (or kalua a.)
E pono, nui ka loa (From Honomoku.)
San? (Tan?) ah (?) hono (unite, as by sewing)
Pui ni wahini ka
Hila. noni ipo wau aya … aya! (Or Hilah vau noni etc.)
Kane nui oi
Kawa nana kili kawa
Nia luananana (As coming through the girl while doing
Kuami loa loa a sitting Hula dance. Recorded by I.S.)

A SPIRIT PURPORTING TO BE FROM VENUS is reported by by HRA L. H. who says he began noticing this visitor in his odd costume and with large ears some time ago and found him friendly. Becoming acquainted he identified himself as a spirit from Venus, and because she was writing to me, he gave her a message for me through automatic writing, even sketching a picture of himself for my benefit. His message follows.

“Dear Mr. Long: I am so happy to make your acquaintance via this note. The picture doesn’t do me justice. I am Warren Antonne from Venus. Many of us are on your earth planet in spirit to help hold the peace. We could not live here in a body. Neither could you live on Venus in a body. Earth people are wasting time and money trying to reach the moon. The Divine One created the people and planets for each to stay in its own sphere. We are much like you In body, but live much longer. We do not age or lose teeth and hair. We travel in air carts but do not walk on ground. We live by atomic power. We have always had television, as you call it, and can tune in on your programs. My children enjoy the horses. We do not ride them. They are pets for the children. With grace and love from our planet to yours. (Signed) Warren Antonne” (No comment. MFL)

PSYCHOMETRIC ANALYSIS READINGS for you to check to see how your readings and my own match, this month cover Navy Commander Alan B. Shepard and his wife, taken from pictures of them in TIME magazine for May 12th. I read him, 357 degrees. For Mrs. Shepard I get 353 degrees. It will be noted that both have a normal clockwise leaning will pattern, and both normal and well rounded clockwise personality circles. No indications at all of spirit influences or complexes. He was reported as of very high I.Q. rating, and at 357 degrees that should fit. Also, at 357, he should be gadget minded and able to handle machinery extra well. His wife told reporters beforehand that she was completely sure that he would come through his flight with no trouble. She probably has a natural psychic sensitivity of high order which told her that all was well. At some other time, should she sense trouble, he would be wise to be forewarned and stay on the ground. (“Astronaut Allan B. Shepard, Jr.”)

WILHELM REICH, the psychoanalyst who, about 20 years ago, claimed to have discovered a force – Orgone – which could be collected by a simple instrument from the earth and atmosphere, and even stored to use for health benefits, makes an interesting subject for a P.A. reading. His discoveries were put down as frauds by the authorities and the sale of his instruments stopped. He spent some time in prison for refusing to obey desist orders, and finally killed himself. I have always suspected him of drawing a long bow, so my reading might be colored by my ideas concerning his invention and claims. I would be happy to have you run a reading and give me your results so that we could check. I took my reading from a picture of him appearing on page 75 of FATE magazine for June, 1961. I got 331 degrees. The will pattern would show a man of great determination but who could act destructively as well as constructively. His personality pattern is strong and round, but counterclockwise. Together, these two readings would, according to Dr. Brunler’s findings, warn of criminal tendencies. His degree reading at 331 is barely on the edge of the level where abstractions are grasped, and one would expect his inventions to hinge on gadgets. We might say, if my reading is at all correct, “An unfortunate incarnation” for him. Or we might ask, was he one of those who are just “naturally bad”?

THE T.M.H.G. (for Telepathic Mutual Healing Group) keeps to the time of California, and we sit together at 3 and 7 P.M. daily for 15 minutes, with me sitting to act as the center or exchange point, looking at the signatures of those who have need of help, and making the mental picture (thought-form structure) of the desired condition (not of the undesired one). The ritual (if one may call it such) was described in my book, Secret Science At Work, and the history of the plan outlined. California went on daylight savings time in April, so our clocks were set up an hour. In October the clocks will be set back an hour. In USA you can ask your telephone information girl what time it is in Los Angeles, and she can tell you at once. This will enable you to be sure you are keeping the correct times. However, some who cannot work at the regular time sit by themselves and send mana through the “braided cord” which we have constructed by our mental images to reach the Great Company of na Aumakua and strengthen them to create the desired conditions. All are welcome to join in the work, but a report is needed once each 30 days to tell me whether to continue working with or for one. The reports of help received continue to come in regularly, and to be sufficiently gratifying to make us wish to keep the work going steadily. A telepathic image, usually a scene in hills or of the sea and sand and rocks is often sent, sometimes a star or triangle may be used.

BOOK REVIEW

FOR OUR BOOK REVIEW this month, let me speak of a book sent in by HRA S.S.H. who got the author, Martin A. Larson, to autograph my copy, and whose signature was found to give a fine constructive will and personality pattern and 426 degrees (which delighted me no end, as such people are very rare, and as one may expect from such a writer and researcher, the greatest insight.).

The book is, THE RELIGION OF THE OCCIDENT, a 711 page paperback with strong, sewed binding and fine large print. The book was the result of a study lasting four years and during which four million words of notes were taken. Price is $2.95 with postage about 14 cents, and publisher is Littlefield, Adams & Co., Paterson, New Jersey. It belongs to the “New Students Outline Series”, and might be found in news stands or at a stationary store. It begins with the earliest religions from Egypt to India and on to China, covering in much detail the development of the old concepts and leading up to the study of Christian beginnings and early progress.

If Cigbo could dig up $1, 500, I would send you all a copy of this book to go with the little paperback already sent out. It is certainly the finest source book I have found for this part of the field, and the writer lays out the picture of what happened in a most delightful and sane manner, playing no favorites and accepting no person or spirit as an authority for anything. I shall often be drawing on Mr. Larson’s information and opinion as we go ahead with our survey of what we may or may not believe. There is only one thing to be desired that cannot be found in the book, and that is Huna and its beginnings and ramifications. But perhaps we can trace those threads as the tale unfolds and point them out for ourselves. A “must” book for all of you who take our study project seriously, and I am sure that many of you do. As a reviewer, let me quote a few passages to give the flavor of the book.

(From page 142) “The golden age of Buddhism, therefore, came in the third century, B. C. But its strength was also its weakness; it won adherents by revolutionary renunciation (of marriage, family life and property, giving rise to an order of begging monks which was a burden on the workers, MFL), but by the same token it cut off the source of wealth (on which the Brahman ruling priestly caste fattened) and, even worse, threatened the continuity of the race. Slowly, gradually, Brahmanism won back India, for even though it was an onerous system, it demanded labor, and encouraged human propagation. It absorbed a good deal of the Buddhist philosophy, including toleration, and became Hinduism. Buddhism itself, however, expelled from India, was constrained to modify its pristine doctrines in order to survive.” (Continuing on pages 144-5) “The only exertion on the part of the monks, we read, consisted in walking – a very healthy, and, we take it, necessary exercise for those quiescent saints. No wonder the poor, the despised, the downtrodden, the disinherited of the earth came flocking to the Buddhist order (the Samgha or Holy Brotherhood) by the thousands, where they could live, not only in comfort, but also in security and idleness.” (As a price for membership and salvation, the nobles and the rich gave their palaces and homes as well as wealth and sources of income to the Samgha, so the monks were well housed. The doctrine was that alms given the begging monks stored up karmic merit for the donor – merit to be enjoyed in the next incarnation. MFL)

Turning to the last summing up of his study of Christian doctrinal origins, the author writes on page 662: “It is true that the Eucharistic mystery was an integral portion of the Gospel Jesus, and not something engrafted upon it by the pagans, as were the Virgin Birth, the Logos Doctrine, Mariolatry, purgatory, etc. Yet both baptism and the Eucharist, like the ethics of the New Testament, were all of pagan origin. And so after six hundred years, the Catholic Church reduced its worship to a ritual very similar to one which had been practiced in Egypt for more than 3,000 years before the advent of Christianity; in Thrace for 2, 000; at Eleusis for 1, 500; by the Orphic  Pythagorean societies for 600; by the devotees of Mithra for 200; and by the Essenes for 150. And so the religion of Jesus Christ became an almost exact replica of the universal mystery by which the communicant became divine and immortal by essential union with his savior god.” (Changing bread and wine to the god and eating it as his flesh and blood. MFL.)

“So we note again that as it was in the beginning, so it is now: the consolation craved by the poor and the ignorant of ancient Egypt (keep in mind the average P.A. degree level of 250 of the masses) is still desired by their counterparts today in the United States and in Europe. The freedom and enlightenment offered by Ikhnaton, Epicurus, and Marcus Aurelius is not yet for the masses. (For those of the P.A. levels above 330 degrees?) Nevertheless, the struggle is not hopeless; the human race is still in its infancy. Less than twenty thousand years ago, a great icecap covered the northern hemisphere and destroyed all animal life. Six or eight thousand years ago, all Europeans were still savages and cannibals. Civilization was created by Iranian  Sumerians, who carried it to Egypt, which gave us Osiris, and the first savior god, whose mystery still reigns in the Christian Churches. It is fitting that this study should end with him, even as it began, our cycle comes to a full turn. And when the human race outgrows its need for Osiris by finding resources within itself, it will achieve its first plateau of maturity.”

In the back of the book, pages 663 to 711 are taken up by an excellent glossary, listing of sources of information chapter by chapter, and an extensive index.

YOUR MANY LETTERS TO ME have accumulated with passages and pages marked with red pencil as good to use in the HV, but space is so limited that it would take at least three whole issues to reproduce the interesting comments on our study project, to say nothing of letters dealing with healing and personal experiences centering on Huna information and practices.

I have read all letters and comments with care and have tried to weigh opinions, watch for proofs and try to be guided by the most thoughtful amongst you of the HRA. Of necessity I have to make the presentation of units in the study after trying to decide what comes first. In many letters the statement of a belief in the doctrines of one religion or another have offered proof from the teachings of the founders of those religions. Such proofs belong to a later stage of our study in which we will compare the accepted teachings from several sources. Just now we need to lay a very wide and very strong foundation on which to build. Our idea concerning the nature of A Creative Source must be examined and an agreement reached, if at all possible, on several dogmas and points of approach to fit the needs of the several different levels of intelligence as measured by Psychometric Analysis standards. It is obvious that we cannot force the ideas of God as a Being similar to man, only larger and stronger, on those who are thinking in terms of the Universe and of a Something which may be beyond the limitations of time and space. It is also very obvious that at the higher P.A. degree levels the individual will usually refuse to accept the teachings of the founders of religions, if they were men, or even if they were spirits offering supposed “revelations.” Beliefs at this level must be based on reason or personal  intuitional experience after the strange power of the mule-like stubbornly held beliefs in some one set of dogmas has been broken (if it has) by the individual. Religions describe The Ultimate, after which they offer a way by which the Source can be worshiped with magical potency to gain help here or hereafter.

CONSTRUCTING A PERSONAL RELIGION – Part Three

STARTING WITH THE ADMISSION that the human mind cannot grasp the idea of an Ultimate Creator or God, we can borrow from the early sages of India the belief that it is well just to call it THAT, with no effort to describe characteristics, motives or essence of being. (See page 27 of The Great Religions, paragraphs 1 and 2.)

THE TAO CONCEPT of the Chinese (page 77-all) was less abstract and was seen as a Something standing in and behind all of Nature, also man. It is the “reality,” in contrast with the things that come and go.

In SHINTO (page 98-4 and 99-2), we find the belief that The Ultimate is to be seen in Nature, and in man because he is a part of Nature.

In JUDAISM (page 109-all) the idea of God being beyond our understanding was poorly outlined, if at all. He was given human characteristics and was subject to human type loves and hates. While the many gods of earlier systems were combined to make ONE GOD, the concept remained childish and fitted for the 250 degree man.

In CHRISTIANITY (page 130-4) Jesus, being of the Jews and possibly of Essene background, added nothing to the God concept of Judaism. (He was interested in God as something close and personal, the “Father” which matches the Huna idea of the Aumakua.)

In ISLAM (page 160 and 161-2) the ONE God concept of Judaism prevailed.

In BUDDHISM (page 64-4) the Brahman concept of the First Cause was little changed and speculation as to the “THAT” was forbidden.

In HUNA, which we are using for a basis of comparison, very little has been found in the words used by na kahuna to tell us their concept of First Cause. They probably had a word with which to name an indescribable abstraction, but all we now have to guide us is a name word with a double or Huna coded meaning which really belongs to the next step of our study in which we examine the ideas of the Abstract God as it begins to manifest or create. This word is Hawaiki and is the name of the place from which the Polynesians came. It is Hawaii, the ‘k’ dropped in the tongue of Hawaii. Ha as a root word is the symbol of accumulating or CREATING mana. The root wa is “water,” the standard Huna symbol of life force or mana. The root ki has several meanings, but in the code it is “because of this or that”, in other words, the inner meaning of the word is First Cause composed of a consciousness which is able to create mana or living force. The CONSCIOUSNESS is not described in any way, but is identified as the Something which caused life force and, it follows rationally that the mana was made and that it was the material out of which was created all substance and form. This is startlingly like the modern scientific idea that all matter is made of units of energy, polarized and in motion. If the motion stops, the energy vanishes and matter goes back to nothingness. The root ki also has the meaning of “to speak, or utter a word” such as a single word of command spoken by a chief to start a battle or start the building of a temple. It may be the concept from which that of the “Logos” or creative “Word” was derived.

OTHER ANCIENT RELIGIONS usually began their theology with the manifestation of the First Cause, not pausing to ask the condition before creation was started.

MODERN INVENTED AND REVEALED RELIGIONS usually begin their descriptions of First Cause with its manifestation as something already at work.

CHRISTIAN SCIENCE seems to consider God as already at work when first contemplated. As God can be the only reality, all material things are unreal and do not actually exist in terms of the greater Reality. (Dualism creeps in, however, to explain “malicious animal magnetism” after an odd fashion.)

In OAHSPE, a modern revealed religion, there seems to be little stress placed on the condition of the ALL ONE before manifestation begins in creation.

In THINKING AND DESTINY, statements of supposed facts concerning life and religion, obtained by Percival by asking directly of “Consciousness”, gives us the concept of REALITY as CONSCIOUSNESS, taking into account the play of force and the creating of form and material only as creativity manifests. Consciousness is said to be beyond the limitations of time and space.

In THE URANTIA BOOK which is composed of 2,097 pages of spirit dictated statements covering religion and life, there seems to be a concept of a First Cause which is everlasting and beyond time and space, but which is only described when the manifestations of creative action are discussed.

OTHER MODERN RELIGIONS such as Bahai and offshoot cults of the older religions, offer little concerning the unmanifesting ULTIMATE, each beginning serious consideration by setting forth dogmas concerning God as creation starts and progresses – or, in some cases, as it may be when all ends with some form of “Last Judgment”.

In EXISTENTIALISM a First Cause is ruled out by simply accepting the whole of the Universe as something which has always existed in some form and which will always continue to exist. In this way the inability of the mind to grasp a thing which has no beginning or end is no longer a difficulty. In Brahmanism there was offered the idea of a God which was a great NOTHINGNESS, so to speak, but which roused itself to create the Universe and run it through a life cycle extending for many long years, and eventually ending while God again assumed the unmanifest state. This fitted nicely with the idea of eternal existence and of periodicity to match night and day, the in and out of breathing, the alternation of the seasons etc. However, even this expedient only puts off the questioner for a time. As long as time is considered something enduring and real, there must come a time when even the cycles of Brahma stop. If they stop, then they must have started at some time. And, to complicate the thinking, even after ALL ceased to BE, time would still be marching on, a strange and eternal thing in itself. Space could be thought of as vanishing with the coming of a “Night of Brahma” when all ceased to manifest, but even at that it is hard to think of space as ceasing to exist just because there is nothing to fill it.

So, by accepting things just as we find them and by using either one of two escape hatches, we can proceed. We can say that our idea of time and space is wrong. Or, we can say that the Universe and whatever God there may be inside or outside of it, has always existed and always will, constantly changing, but never vanishing.

Then how shall we look upon what we call “GOD”? THIS IS A QUESTION to be answered by each of us according to his preference for rational thinking or for some accepted dogma. In terms of the P.A. levels of intelligence, we would expect those of the average of the HRAs to use their reason in solving the problem of Creation and its purpose. On the other hand, the chains of fixed or complexed beliefs prevent even the most intelligent from considering the facts before us. And the lower the P.A. level, the stronger the fixed beliefs hold one. It is painfully probable that several HRAs of high level readings will read this H.V. and sit down to write to me to say that they know God created everything as described in Genesis and that they know because the Bible says so, and because they know the Bible to be THE WORD OF GOD.

Most of us have been eager to make up our own minds. We were willing to reject the inventions and revelations of men and spirits, but we have had such a hard time to get books which would give us the plain facts needed to allow us to think out the answers for ourselves. Organized religions and cults, including Philosophy and Science, have prevented us from seeing the facts as they are. But perhaps we can now assemble enough information to allow us to come to reasonable conclusions instead of having only the dogmas of others to consider, sort and wonder about. This includes the HUNA of the pre-Polynesians as well as all other systems of thought and belief. We are “on our own” now, if we can get past the childhood training in religion and the materialism of Science.

I do not know what you may decide to believe about the Something responsible for what we know as the Universe, but for me, at least until I find more light on the subject, I prefer to admit that the human mind cannot grasp the far reaches of intelligence and power which must be the ingredients of whatever it is that turns the wheels of the Universe and of my small self as a part of it.

For me the simple approach seems best. I need not worry about how the old trees in my grove were engineered and caused to be what they are. I can stand down in the grove with a hand on a cool gray limb and find peace and contentment in the feeling that the great and wonderful Something is all around me and that life and order moves under sure laws or direction. I recall that someone said, “Be still and know that I am God”, and I find this a most satisfactory thing to do.

I cannot sense the Something or the Totality of Nature with any one of my five limited senses, but I can drink in the beauty and wonder of a blooming flower or of the distant hills. I cannot join the mystics at will and cause myself to produce a “realization” of the final and basic Reality, nor do I particularly wish to do so. I have sensed the strange white light and its other  worldliness. I have gone far enough in Zen to experience the ability to feel my individual beingness without even the memory of my body and the things connected with it. Yes, it was all very real and very wonderful to recall later, but there is more wonder and beauty to be seen for the asking at any time in a flower, a perfect snail, or a wisp of cloud. I have arrived at the point at which I feel the urge to hurry is easing up. More and more I am convinced that we are given all the time needed to pause to enjoy the good in living and to claim beauty as a reward – a reward perhaps unearned but given in a way that suggests endless love and care and watchfulness. That is how I feel about the problem of how we got here and why. You will make your own approach, but we shall not be too far apart. How wonderful to be free of dogmas! MFL