December 1, 1950

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

Special Announcement

There will be no Bulletin sent out December 15th, owing to the congested condition of the mails this year and the certainty that third class mail will have little chance of getting delivered within days of the present slow schedule. The mail men, what with the shortage of help this year, will have their hands full enough with first class mail. The next Bulletin, No. 46, will be dated January 1, 1951. This skipping of an issue will serve several good purposes – for one, it will give all HRAs a little more time to attend to Christmas activities, and for another, it will give Cigbo a chance to get caught up a little on his job of scratching together paper, stamps and supplies. As this is my last chance in a Bulletin, may I take this opportunity to wish each one of you A VERY MERRY CHRISTMAS with all the good things of the season and with all of the blessings of such religious inspiration as the day may hold for you, personally.

Most of us are HRAs because we have fought our way through the hindering and blinding dogmas of at least one religion, and often of a surprising number of cults and “teachings.” However, I believe that we have all learned that behind the dogmas there often linger the faint outlines of great and workable truths.

CHRISTMAS and CHRISTIANITY afford many of the clues and hints that take us to hidden truths which may once have belonged to the ancient system of Huna, “The SECRET.”

THE TREE OF LIFE

THE TREE that plays such a large part in the celebration of the natal day of Jesus holds much possible truth in its symbology. From the TREE was fashioned the CROSS, both of which are often associated in symbol meanings.

The “Tree of Life” had several forms in olden days. In one form it had seven symbolic branches, in another, nine, with the tip of the tree at the top counted as a branch.

In Easter Island discussions, Werner Wolff shows a Polynesian concept of the world of life divided and rising in ten strata. Rising in the place of the trunk of the usual tree, there is pictured a zig-zag line to represent mana or the life force. The pagodas of China often show the survival of the basic concepts in the seven or nine roofs and the central cap. In Egypt, the glyph for the idea of “to stand firmly” is a round trunk at the top of which are three flanges. Into these symbols we read livingness, the triple selves, manas and shadowy bodies. Or we may see the concept in terms of the several “heavens,” “bodies,” and so on.

Basically, one may conclude, the “Tree of Life” stood for LIFE in all its forms, not in a tree alone. In the simple glyph for “life” in early Egypt, we find what may be the basic figure.

Here are some rough sketches:

This one is Assyrian, from ancient monuments, and shows a version of the “Tree of Life.” The trunk of the tree is marked off in threes, and gives us the familiar idea of three selves, three vital forces and three aka bodies as in our concept of Huna in its early form. In the arch over the “tree” we have the heavens and the 13 rosettes to indicate the thirteen moon months in the year. The seven part rosettes on the top of the tree and also the top of the arch, may have represented the seven planets then known, or may have signified ? ? ? ?

In this rough sketch, we have a pagoda with nine levels or parts. On the top could be shown a slender spire with three spheres, one on top of another, or perhaps seven spheres. Much has been written of the symbology of the pagoda and, as might be expected, few writers agree. It is evident that there is a mingling of ideas and of ancient concepts to be unearthed and examined. One of the finest pagodas is the “Temple of Prayer” at Peiping. It has but three roof levels, but each roof has three beaded edges. The spire is circled by three rings and is topped by a single rounded knob. It is reached by a staircase carrying the dragon (mana) and the phoenix (the bird symbol of the Aumakua spirit).

The “tree” with the three flanges and knob at the top forms one of the basic ideographs of ancient Egypt. It has the meaning of “stability.” In it we can read the basic triplicity of consciousness, vital or life force, and of bodies or vehicles. These must all be present if there is to be FULL LIFE – if there is to be basic stability.

[Earlier], I spoke of the symbol of life which had been reduced to greatest simplicity. It is reproduced at the right, and is part of the early Egyptian symbology which was worked into a form of writing. This “ankh” combines the tree of life symbols in a form easy to draw. It is found in all the old manuscripts and on monuments. Many say it is the original “cross” to appear later in Christianity.

In the form of the sistrum, three bars are added to give the basic THREE again. In this form, it was used as a musical instrument in worship, becoming the symbol of virginity, perhaps later the dogma of the virginity of Mary, Mother of Jesus

In a recent Bulletin I wrote of sacrifice and its ancient significance as a sacrifice of mana to go to na Aumakua together with the prayer. This mana is the zig-zag line in the Egyptian glyph at the right as well as the Easter Island glyph at the right, it is to be guessed. At the left, the force rises in THREE sections between the feather representing truth, and the wand which indicates both ruler and servant. The Egyptian ab means “sacrifice.” The Easter Island glyph may have the same meaning. Egypt has the meaning of “to worship.”

This basic glyph from old Egypt has the meaning of “to worship.” It shows a man holding out his two hands, while over each is the single wave line of what I take to be the low mana or vital force of the physical body and Aunihipili – that which is accumulated and offered to na Aumakua for their use.

The full symbol of water is composed of three waved lines one above the other. The same symbol is found in the glyphs of Easter Island. Water is the secret symbol of all three manas, perhaps in all ancient religions which are related to early Egypt. But, when the vital force of the Aunihipili is indicated, the symbol seems to be that of the two upraised arms – as at the right.

Here at the left is what Werner Wolff places beside the “ankh” symbol of “life” of Egypt when comparing the glyphs of Easter Island. It will be noted that the cross bar falls and looks like the arms of a man. One is made to wonder whether or not this was, in some far and distant time, a symbol which was later used in placing the body on the cross in Christian lore. One may look at the sketch at the left at this point and see how the “head” of the ideograph could become the upper part of the cross and correspond with it.

Another form of the cross in very ancient times was the “X,” as may be seen in use in the Assyrian tree of life sketch [shown previously]. If the “X” is surrounded by a circle, it becomes a wheel, and in early times men were lashed to a wheel in spread-eagle fashion, perhaps long before the invention of crucifixion. (Check the wheel form in Oahspe, page 592 for glyph, and 593, verse 13, under Uh`ga – obscure in meaning but very interesting in the exposition of ancient glyphs and languages.)

This all leads us back to our Christmas tree. To me it is a delightful symbol and a thing of significance as well as of beauty. The star at the top should have five points and be made of three triangles, one laid over another – the symbol of the three selves united but still separate. When all three selves come to work together in harmony, the work that is done is SERVICE. The most sacred of the geometrical symbols of occultism, in so far as I have learned, is this one. It is the symbol of the condition for which we strive – the condition of “being one with the Father-Mother Aumakua” in all our strivings and undertakings. It is the Guidance of na Aumakua – the Guidance that enables us to serve and, by the same rule, prevents us from getting full and continuous Guidance in our lives if we refuse to SERVE.

So, we trim our trees in honor of a great teacher – perhaps more than a mortal man – and in our tree we embody the symbols of life and the parts that make up life in one human being.

On the tip of the tree we place our star to shine with the white light of na Aumakua – oh, very high above us – while, down on the floor in a clutter with the children and even the 4 family pets, we breathlessly and lovingly arrange our gifts which we have been long in the making or procuring. We hope warmly that the gifts, large or small, will please and be of use. And so, down on our lower levels we go on …. always learning to SERVE.

WE ARE AN EXPERIMENTAL AND RESEARCH GROUP

As HRAs, we must never forget it. Should we forget, our value in the world would at once become small indeed. Regardless of our beliefs or disbeliefs, as individual HRAs, we have clubbed together for the purpose of doing research work into the psycho-religions of all ages and of experimenting with all methods related to them, be they ancient or be they on the very fore-fringe of modern psychology, physiology and physics.

I was distressed to have a letter recently from a woman who had written to ask what we were doing as HRAs, and who, when she had been sent the sheets telling of our work and the Bulletins, wrote back to say, “I am not interested in taking a correspondence course in religion.” I know how she must have felt when she mistakenly concluded that we were selling just another “course.”

I feel the same way when, every few days, I receive in the mail a new and different set of “come-on” advertising from some new “teacher,” “order” or what have you. The brazen manner in which these promoters completely ignore the possible background of the ones on the “sucker list” whom they address, burns me. If I were explosive by nature, I should pound on the study desk to the splintering point and shout to be heard a mile. “Who does this fellow think he is? By what possible right does he presume to know so much more than anyone else in the world that he can TEACH us all – everything?!”

As the “suckers” get more and more wary of being signed up to pay through the nose for “courses,” and as they find each new “course” only a re-hash of those which have already been sold until useless commercially, they – the men and women who prey on the gullible – invent new approaches and ways of making their pretended authority and “secret wisdom” seem genuine.

I have before me this week a fine example of the careful use in advertising of the hint that the “teachings” being offered come from a reliable new source. They say it comes through “ESP, or by means of the famous extra-sensory perception. The hint that the information to be sold to one is had in this way from some great and wise source, but, because of the bad odor now surrounding “teachings” formerly peddled as from “spirits of high levels,” the words “spirit communication” are carefully avoided. The public has learned rather well that the “spirits” do not agree on their teachings, and that in the course of the past hundred years, and with dozens of such “teachings” made available in books, we are still just where we started – we are still forced to make our own search for basic facts and to carry out needed experiments to learn whether or not what we discover has in it an element of workability.

Moreover, we are not organized for the purpose of pure and inconclusive speculation. Our ancestors loved to speculate as to how many angels could stand on the point of a pin. We love to speculate as to what “rays” and “planes” and “levels of conscious- ness” just might mean this or that. While a certain amount of speculation cannot be avoided, it must be remembered that it will get us no place, and fast, without testing and experimentation.

DR. ALBERT CHURCHYARD’S The Origin and Evolution of the Human Race

As an example of the attitude demanded of an HRA, let me quote a few passages from a really great book which Charles Kenn came across in Honolulu and has been kind enough to let me have on loan – because it is out of print and rare. It is Dr. Albert Churchyard’s book, The Origin and Evolution of the Human Race. (Not James Churchward of the Mu books.)

Dr. Churchward did not write as a professor who feared his job if he differed slightly from the usual opinions of his time. He wrote as an amateur investigator who had all to gain and nothing to lose. His work shows his scholarship and the amazing scope of his reading and research which brought him to a set of conclusions which are grist in our HRA mill. On pages 334 and 335 he lays the groundwork for the proof that the beliefs of early Egypt spread to Central America and Mexico. Note how he gives his sources of information and whets the appetite for real study on the part of his reader.

“In two plates given in Mr. John L. Steven’s work, Incidents of Travel in Central America, Chepas, and Yucatan, published in 1848, there are two figures which represent the Egyptian Taht-Aan, the bearer of the symbolic Uat. He is portrayed carrying Horus in his hand and holding him aloft as the True Light of the World, and a symbolic likeness of a soul in human nature, that was begotten of Ra, the Holy Spirit, as the Father in heaven, precisely as we find shown in the Egyptian monuments.

“We have found the same type in India, where we have the Great Mother Apt or Mut holding aloft her child Horus, here depicted by a drawing of the same, kindly given to me by Mr. A.H. Sutton.

“Annu is the Eastern Solar Mountain where the sun rises from Amenta. ‘O Divine Babe, who makest thy appearance in Annu.’ The picture of the Divine Babe lifted up into the upper world by two divinities is also shown and portrayed on the statue at Palenque, and was originally of the stellar cult.

“Taht-Aan, as the Sacred Scribe, wrote the RITUAL, the book which contains the Divine Word, and brings about the resurrection to the glory of Eternal Life. It is a book of the Mysteries, in which this picture shows part of the revelation, that is here seen dramatically enacted in Mexico (Ritual, Chapter 125), and it was not only here in the Central States of America that it was done, but throughout the whole world where the Stellar Mythos was established, all being taken from the Old Egyptian Stellar Mythos Cult, and nowhere else can the origin be found.”

On pages 278 to 281, Dr. Churchward discusses the early forms of the legend of the birth of a God-man such as we find in celebrating Christmas. Again I quote parts.

“It is amongst the traditions of the Masai Group – the first Stellar Mythos people – that the man-God first came to earth. How many thousands of years ago?

“In the picture (plate LXV) is shown the story of the Annunciation, the miraculous conception, or incarnation. The birth and adoration had already been engraved in stone and represented in four consecutive scenes upon the innermost walls of the holy of holies in the Temple of Luxor built by Amen-Hetep about 1750 B.C.

“The first scene on the left hand shows the God Taht, as divine word or logos, in the act of hailing the virgin queen and announcing to her that she is to give birth to the coming son.

“In the second scene the god Kneph, in conjunction with Hathor, gives life to her, i.e. the Holy Ghost or spirit that causes conception, Kneph being the spirit both by name and nature. Impregnation and conception are depicted in the virgin’s fuller form.

“Next, the Mother is seated on the midwife’s chair and the child is supported in the hands of one of the nurses.

“The fourth scene is that of the adoration. Here the child is enthroned, receiving homage from the gods and gifts of men. Behind the diety who represents Holy Spirit, on the right, three men are kneeling offering gifts with the right hand and life with the left. The child thus announced, incarnated, born and worshipped was the Pharaonic representation of the old Stellar Cult Egyptians. Thus we see how the divine drama was represented humanly by the royal lady, Mut-em-Ua, who personated the mother of God with her child in the Osirian Cult, which, as I have now proved, was brought on from the Stellar Cult.

So, we as HRAs may fare more than usually well and richly at this Christmas season when we light our trees, for we go back in our understanding to that far and very dim past when a God-man may have incarnated to give man the secret of his own being and of his relation to other realms and other grades of beings.

SYMBOLOGY OF THE CROSS

In meditating on the legends of the virgin birth in its many forms and at many times and places, we cannot forget the Christian addition of a death upon a cross to bring salvation to all men. Here the trail into the deeper past is less clear, but if we turn to Huna and consult our Hawaiian dictionary to see what may lie behind the concept of the “cross,” we come upon something which indeed furnishes food for thought – and suggests lines for our personal experimentation.

Kea is one word for “cross.” It has two different meanings. One is a cross made by placing one bar of something across another to form the regulation cross. This also may be made in the form of an “X” or a “Y,” although a`mana is perhaps better for the “Y” form. The second meaning of kea is “to hinder,” and we may read into the crosspiece the symbol of something which stops or hinders the work represented by the cross symbol. In other lands and religions we find the trunk or “tree” of the cross entwined by an upward creeping vine or serpent, the symbol of mana to us. So we speculate that the bar is something that stops or hinders the rise of the mana to the Aumakua.

In the word a`ma`na, we have the possible root mana, which tells us what is being divided between the Aunihipili and the Aumakua as indicated in the divided top of the “Y.” The root ama means (1) the longitudinal stick used to cross another from below as in a canoe outrigger – it forms the trunk of the Y cross, (2) to reveal something, as a secret, to another or to satiate as with food, and (3) to offer a sacrifice to the gods.

Still another word, kaa means “cross” in the sense of the word indicating the blocking bar to upward movement. It also has the very significant meaning of THE BRANCH OF A VINE, which is again the old and familiar symbol of rising and dividing mana. And, as if na kahuna who invented the language and used it to conceal and preserve the ancient “Secret” feared that later generations might overlook the significance of the great basic mechanism of prayer, they gave the word also the meaning of A CORD, STRING OR ROPE – our aha again, or the invisible AKA THREAD of contact with na Aumakua and the path over which we send our offering of mana unless there is a bar to make it a cross because something prevents the contact along the thread and the free flow of the offering as we divide our living force with na Aumakua.

If the bar is there and our upward way of contact is blocked by guilt or fixations, we are also crucified on a symbolic cross.

But, as all the legendary heroes have done down the ages, whether they be bound to the “X” of the wheel, [or] to the rock to which fabled Prometheus was bound, each man must find a way to make the sacrifice – a way to remove the hindering bar and send his sacrifice of life force to the Aumakua.

If there has been salvation won for mankind by those who suffered on the wheel or cross or before the rock, it must be, at least in part, because the way was shown to unblock the path and to contact na Aumakua and empower them to take their parts in our lives.

It is not logical that one man, be he half a god, could die to save all mankind in all ages. Logic lies in the man – perhaps half a god – who taught us how to gain salvation for ourselves, without the aid of church or priest or dogma – without living in unnatural ways or observing rituals from which the meaning has long been lost.

PREDICTIVE DREAM STUDIES

Our predictive dreams come in slowly. By next Bulletin time a month from now, there may be enough to average up in arriving at a general meaning. To date, two things are certain, either we are in for a very great upset and change, or the subconscious in all of us who have had dreams harbors deep fears that such things are on the way and are worth presenting.

I had two dreams the other night. In the first, I was looking down into a very deep cleft in ice and snow. Upon awakening, I asked for the meaning and got the flash that this was to be the symbol of the “frozen” conditions of the war front in Korea.

In the second dream I was listening to a passing fire engine. I walked to a door and looked out, seeing a great fire sending up black smoke to the west at a distance of a mile or more. The wind was away from me and I felt no fear of the flames coming my way, but suddenly I turned to look out of a side window and found that a great wall of flame was bearing rapidly down on me from the north and that I was cut off from escape. Rousing, I asked for the meaning and got the flash that while we were watching a distant conflagration of war, as in Korea, we would suddenly find
ourselves here in America in the midst of a far greater war, and in immediate danger. These dreams came about November 20th.

HRA LZA of Southern California, reported two excellent dreams:

“Dream of October 18, 1950. Before going to bed I asked my Aumakua for a dream to interpret international affairs.

“I dreamed there was a play being rehearsed. One of the leading parts was taken by a woman who would not take orders or follow instructions from the director, but who kept doing things her own way, and generally being an obstructionist. Time after time the director reprimanded her, but she kept right on. Finally there came a place in the play where this woman had to hold a child in her arm. When she picked it up she squeezed it so hard – through pure malice – that it cried out in pain. Then, although she strove to hold it, the child struggled free from her embrace and ran offstage.

“I awakened, and asked my Aunihipili the meaning. The answer came back at once: The woman is Russia, the director is the United Nations. The child is the Russian people. The interpretation: The Soviets will squeeze the people until they rebel and escape from their bondage.

“Dream of October 21, 1950: There was a mine of the open pit variety. Men were working there – two factions. One faction was led by a big bully who had succeeded in influencing many of the others to oppose the other faction. (It was not clear to me whether the bully was leading the workers against the owners or not, but there seemed to be something of that nature involved.) The Rebels had succeeded in disarming the other faction – had them more or less at their mercy down in the pit. Then, all at once, urged by the bully leader, the Rebels attacked the other faction. At first there were isolated fights – just two men fighting here and there around the big pit. Then the fighting became general – a regular melee. From some source the disarmed people had acquired clubs and such makeshift weapons, and they seemed to be doing very well with them.

“While this was going on, the scene of the dream changed to what was apparently some distance away where some Indians were in hiding. It seemed that these Indians were allied with the bully leader – were also under his thumb – and awaited his cue to jump into the fight on his side. But when they saw that the Rebels were getting the worst of it, they switched sides, and rushed in to help the other faction. The result was that the bully and his men were completely routed.

“When I awakened I asked my Aunihipili if this was a prophetic dream and the answer came back, “Yes.” I did not need to inquire as to the symbolism. It was perfectly clear that the ‘bully’ leader was Soviet Russia; the Indians her allies such as Communist China.

THE REPORTS ON GREGG

The reports on Gregg continue to show the gradual improvement. He was taken for a second outing away from the institution – to the sea shore, and all went well. I know that we will all be extra busy, what with Christmas and New Year, but I urge that time be found if possible to join me in the TMHG sittings at 3 and 7 California time. We are doing so well with so many of our mutual problems that we must persevere.

November 15, 1950

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

OUR HEALING EXPERIMENTS

Our healing experiments continue to make progress, with the TELEPATHIC MUTUAL HEALING GROUP work producing large and small results, sometimes almost instantly and sometimes very slowly. Hardly a week passes that fresh reports of good results do not arrive here at the Study. And, almost every mail brings a request from some HRA for special work through the TMHG – the needs ranging from health to finances, and from family tangles to greatly desired inner development and peace of mind.

As I sit every day at 3 and at 7 here at the Study, and go through the TMHG ritual, taking up later the letters, pictures and notes one by one to direct the combined force of the “braided cord” to each individual and the problem represented, I am often deeply moved by a sudden rush of realization – the realization of the vast love and kindness of the Utterly Dependable Parental Spirits with whom we strive to work.

Our method of working with na Aumakua is unique in the field of mental/spiritual healing, as was pointed out recently by a visiting HRA who is a doctor. He said, “What interests me most, and has from my first contact with your work, is the fact that one accumulates a surcharge of mana as a preparation for the prayer, and gives the vital force to the disembodied na Aumakua to use.” It is not too much to ask of us, considering how little we can do for na Aumakua. In all religions we find efforts to give the Higher Beings something in advance, not after the prayer has been answered. This would be a distinct contradiction of the great natural instinct of trade which always demands that the payment for a thing be given only when the thing is delivered. Savages often make the exchange with each party taking hold of the objects which are to be traded – both parties pulling at the same time lest one be cheated.

Sacrifices were part of the preliminary ritual of invocation and prayer. Our American Indians often spend days in ritual observances and dances, or in making the symbolic pictures with colored corn which has been ground to meal. It is to be guessed that, as the secret of accumulating and giving mana was gradually lost, the crude rites of observance and sacrifice grew and took more and more complicated forms – perhaps reaching a climax in the early forms of the Mass.

Gradually the idea of giving mana seems to have changed to one of getting it, at least in lands where mana was part of the tradition. While the Christians were praying, “Thine be the power….” with little or no knowledge of who was supposed to provide part of the power, at least, and in the form of mana – the “living sacrifice” of Paul, perhaps – the Polynesians were striving to get for themselves the mana that spelled power. Na kahuna undoubtedly worked with vital forces as “power,” but the uninitiated strove to inherit the general principle – mana – from ancestors, persons, or things, not forgetting the fish, fowl and beast. The heart of a brave enemy was eaten in some lands to assure the transfer of mana. It was not the cannibalism of hunger with them any more than with the Christian who believes that the wine and wafer are transformed into actual blood and flesh so that they may eat of the “broken body of Christ.”

In the Christian tradition, Jesus offered his life and his body as a sacrifice to the “Father” supposedly as atonement for all the past and future sins of humanity. Men were, in some mysterious way, “lost” by some accident of birth or of ancestral “fall,” and so had to be “redeemed” by the bloody and agonizing death of the “son of God.”

All this is passing strange to one not brought up to the old traditions and dogmas of Christianity. To the student, say one brought up a Buddhist and taught that one sacrifices only by giving up sinning, the meaning of the death on the cross would be hard to accept. It is so illogical in its concept of what God is and what had to be done to redeem His humanity. To make matters still harder to accept, there grew up a vast and contradictory mass of ritual and dogma, flavored with the rites and beliefs left over in fragmentary form from ancient Egypt and elsewhere.

If, however, we look behind the scenes in Christianity, or in any of the rites of sacrifice or of the personal getting of mana, we begin eventually to see that it was through the loss of the understanding of the “Secret” that the garbled beliefs grew and took frozen and unchanging form. One begins to ask what possible use God would have of the body or life forces of Jesus or any one of the millions of men – all of whom He created. Only in the hints about a “living sacrifice” do we find evidence of the giving of mana to na Aumakua as the basic mechanism in the original system.

“Thine be the power” can be read “To Thee be given the power,” and the Latin root for our word “power” gives the meaning of “to be able,” so by giving mana we “make able to do” or [empower] na Aumakua. If there was no passing of mana in the rite of healing through laying on hands, then what purpose could the rite serve that prayer alone could not serve?

Another rite in religions is the actual and ceremonial cleansing or purification of the one who is about to make a prayer. It is again an illogical procedure if we say that one has to wash his hands and feet before his prayer will be clean enough to be accepted by Higher Beings. Even when this rite is elaborated to baptism for the remission of sin, it still does not make sense because the sacrifice of Jesus on the cross was thought to make the amends, and faith in those amends was enough.

Given knowledge of the accumulation and transfer of mana, we can then see a logic and a reasonableness in cleansing. It becomes a matter of clean mana from a clean body. Internal cleansing was best accomplished by fasting or frugal eating of pure foods. Outwardly one bathed. That covered the physical body and the realm of the Aunihipili. For the realm of the Auhane we purified our thoughts by giving up hurtful thoughts as well as acts, and by making amends for hurts done others, (Knowing that man is too weak to hurt Gods.) The guilt and the stain of remaining guilt in the form of a complex, is to be removed to reach the state of purification in which we may present a flow of mana which we are convinced is clean.

So, once we understand Huna and the hidden reason for doing certain things, we return to logic. We see that we do well to become pure in body and thoughts and fixations covering past deeds. We then accumulate mana and present it with the “seeds” or mental pictures of the conditions desired. As mana “fades” in a day, we repeat the prayer action at least daily. To keep na Aumakua “made able” to aid us or our loved ones – or humanity as a whole, as in our twice-daily prayer and picturing for and of world peace.

In terms of Christian traditions, “I and the Father” actually make the nearest approach to “being one” at such times as the contact with the Aumakua is made and the mana and carefully prepared and “set” thought-form-pictures are presented by way of a flow along the aka thread of the contact. In expecting that na Aumakua will crystallize the thought-picture into actual physical or mental conditions for us in the future, we cannot keep changing the picture on this side before it materializes – unless we are willing to have it appear a deformed and crooked picture at best. One does well to do the “talking over” of problems with friends before deciding on what is to be asked, and asked and asked again, daily-until-granted, in the prayer-actions. If the decision is not kept secret and protected from the “talking over” process, it is bound to be changed and possibly ruined. I imagine that “going into one’s closet to pray” might apply very well to the necessity of keeping the prayer and the pictured desire from being contaminated by even our best-intentioned friends. The Hawaiian word huna means (1) to hide or conceal, and (2) a small particle of anything, as of dust. Those meanings may well apply for us in secreting the “small particles” or thought-forms which go into the making of the picture which we construct of the desired condition. Around this simple word and its meanings we can build the whole structure of prayer and its answer.

THE DAILY RENEWAL OF THE “OFFICE”

The daily renewal of the “office,” in the sense used by Holy Church, becomes significant only in the light of the Huna information that mana charges “fade” or weaken if not renewed. Little wonder then, that from earliest times a shrine was thought to cease to have holy power as a place of contact and worship unless the “offices” were renewed or repeated daily. The origin of the word “office” as used here is also highly significant. In my dictionary I find the basic meaning of opificium (ops from the Latin, meaning “ability, wealth or help” plus faceri, “to do or make”), quite in accord with our concept of giving power to the Aumakua and delegating to it the authority to act, do and make some future condition come about for us. The Aumakua becomes to us an official in the full and complete sense of the original word.

The “seeds” or thought-forms of the pictures we make are in need of mana from planting to the harvest. We cannot think a thought without the use of mana or vital force. In using this symbolism, we find in ultramodern thought and practice a surprising confirmation of the basic idea. Men like HRA Edgar Block have experimented by rubbing seeds in their hands to give them a treatment of vital force before planting. Seeds so treated, and if treated daily by “laying on hands” during the growth period show swifter and greater growth than do untreated seeds of the same batch planted in the same place. In the November issue of PAGEANT magazine, mentioned in the last Bulletin, we read (page 17 of the article “What is the Secret?”) that in the University of California at Berkeley they have been experimenting to see what high frequency electric waves would do to seeds. A wave band was discovered which, when used in connection with the seed germination tests, increased the germination potential by 30 to 40 per cent. Better equipment was designed and the increase in germination ran up to 97 per cent in the case of onion seeds.

The article tells on page 16 of the experiments of Dr. Burr at Yale University. Working on the theory that life is closely associated with electrical energy of some kind, and that seeds, if living and strong, are like batteries charged with electricity, he undertook to measure the charges. With instruments designed to measure power currents “of one-millionth of a volt and less,” Dr. Burr and his staff undertook to test seeds, plants and animals. They found that every living form had an individual power-pattern. The author of the article, Robert West Howard, makes a statement that seems to indicate that human tissues carry a charge which can be measured. He says, “… sudden increase or breakdown of electric circuits in all forms of life are an indication of abnormal and highly dangerous conditions, as borne out by the experiments with cancerous tissue.” I have just had a long visit with a Californian who manufactures “electronics” machines for the diagnosis of and treatment of disease. He told me that the electrical potential or charge in human tissue was too small to be picked up and amplified so that a machine could measure it. For that reason, a rubbing plate and a method of tuning in on discharges from tissues had to be used. While I am not able to decide such a technical matter, I have the feeling that Dr. Burr may have an instrument for the measurement of the force direct.

Taking a grain of corn, Dr. Burr tested it with his instrument before Mr. Howard, and at first contact with the kernel the needle on the galvanometer rose high on the dial. The force faded and in about a minute registered much less. This first flush of force has been named “the Primal Potential” and it tells how fast the seed will germinate. The lower reading, which continues to register, is called “Equilibrium Potential” and tells how strongly the seed will grow, indicating its worth as a plant under normal growing conditions.

In terms of Huna we would say that the first and largest charge might be that stored in the aka body of the kernel of corn, while the lesser and constantly-maintained charge indicates the rate of manufacture of the life force in the seed proper. We may see in this the probability that the Aumakua, which has only an aka body, can take a large charge of mana from us, but that it does not replenish it (at least as a large charge) and soon the potential fades or is used up, at which time we, acting as the seed proper, accumulate more mana and send it along.

It will be remembered that with the “spirits of the dead” who return and have strength enough even to ring door bells or knock in an effort to contact their living friends, the power soon fades. The mana of the body seems to be carried away in the aka body as in a battery, but once it is used up, it cannot be replenished without borrowing from the living as the poltergeists apparently do.

ALL THIS brings us to strengthen our belief that it may take steady daily prayer-actions and the supplying of mana to na Aumakua to get the results we desire. The offering of mana made yesterday is gone by today and must be renewed. Instant healing may involve or demand a charge of mana much larger than we have learned to accumulate and send. Be that as it may, the fact that we are getting results, more and more, through long continued prayer-actions, is both greatly encouraging and exciting; it stands as another milepost in our progress toward the understanding and use of Huna principles.

OUR TMHG TREATMENT OF “GREGG”

Our TMHG treatment of “Gregg” began on October 21st, of 1948, just over two years back. His condition as to sanity and as to physical ups and downs, varied from month to month, but not once did the work stop, although at one time a general appeal for more intensive work for him was sent out in the Bulletins and many responded. During this period all that could be done on the physical level was done by the young man’s mother and father, also by the doctors.

To my way of thinking, this is a splendid example of what may be accomplished if the “offices” are renewed daily and faithfully. Aside from my great personal happiness at having Gregg responding so well at this late date, I feel that it is a convincing argument for steady and long-continued effort to call down healing. As I have had so many HRAs showing warm interest in the case of this formerly fine lad, and as I also wish to share with you today’s report – which means so much to me – I pass on parts of his mother’s letter.

“Dear Max:
Thank you so much for the joy with us – for Gregory. Oh, I can’t begin to tell you how marvelously he is coming along. He is sweet, calm, co-operative, and the wonderful SOUL that I saw through a photo taken of him at 11 years of age – he has the same expression again, as in that long-past period.

“NOW, for the best news yet. WE TOOK HIM RIDING IN THE CAR on Thursday last, November 10th. On the Tuesday before that, I saw his personal physician and he later came into see Gregg. I said to Gregg, ‘Darling, I think you could say hello to the doctor.’ He smiled and said, ‘Oh good morning to you Dr. Good morning.’ Well the doctor WAS surprised. He said he had no idea Gregg could talk yet. On the impulse of the moment I said that I felt a ride in the car would be the next step. And he actually gave his permission.

“So, on Thursday, when we arrived, he was all dressed and ready. There is a tiny grove and picnic spot about three miles away at the foot of the mountains with pepper and eucalyptus trees – very quiet and peaceful. We drove there and had lunch, and then Gregg walked with his father and me along the little paths over the fallen leaves, all crunchy, until he was ready to go back. We showed him the car and reminded him that he had once asked for a Pontiac – and here one was for him. He said, ‘Lovely – very nice!’ and so on. When we finally returned to the room, an orderly said to him, ‘I see you have a new car, Gregg. What kind is it?’ Gregg answered, ‘A Pontiac.’ Then Waters asked, ‘Is it black?’ Gregg said, ‘No, it’s grey.’

“I mention these little things to show you how he is functioning more and more mentally. He had not been dressed for outside for six years. I have ordered a new outfit for him – tweed slacks, shoes, flannel sport shirt and so on for the time being.

Blessings and thanks,
Nell”

The “blessings and thanks” I pass on to the rest of you who work for Gregg’s recovery. Join me in giving thanks to na Aumakua when you make your prayer-actions.

Never forget that old habits are clinging things. Try not to slip back into the old way of prayer in which no mana is accumulated, no definite and long-term plan followed, and no mana presented.

BOOK REVIEW

THE MATURE MIND by H. A. Overstreet (W. W. Norton & Co., N.Y. 1949)

In the preceding bulletin, I spoke of the need for better training in several lines before trying to take up Dianetics. I mentioned the book now being reviewed and promised to discuss it in detail for the benefit of the HRAs unable to get [it] and read it for themselves. It is a book that is of great value, quite apart from such methods of finding and draining off fixations as are outlined in Dianetics.

H. A. Overstreet tells us that we are passing from the period of discovery and invention into one in which the general or mass level of childishness is about to move toward mental maturity. However, at present, we are confronted the world over by the spectacle of childish and immature mentality on the part of the individuals who form the ruling groups – on the part of both politicians and dictators.

In a like manner, we are confronted with immature thinking in everything from government down – in our “way of life” – in economics, education, religion and everything that exercises control of us. The result is vast waste of material resources, the exploitation of human beings in all lower walks of life, and even their mass murder in continuing wars.

Not until the beginning of the century did we begin to find ways of measuring varying degrees of mental power. And, only then were we able to begin to distinguish between the childish and the mature mind. Very soon it was discovered that the “I. Q.” of a person might be very high, as in a learned professor, while in his relations with his family, classes and friends, he often showed all the signs of childishness. Eventually it was decided that the man with the highest natural intelligence and greatest store of learning, when filled with fixations carried over from childhood, may remain childishly immature in so far as the majority of his actions and reactions are concerned. If such a person is in a position of authority, he may throw a nation into war on what may seem to be a series of insane impulses – but what are, in reality, only fixed reactions to the complexes formed in childhood – perhaps a complex which was responsible in childhood for his blind attacks on anyone who called him a bad name.

Unfortunately, our modern tests for the individual I. Q. or aptitudes do not bring to light the fixations caused by unresolved emotional conflicts so often suffered in early life, to say nothing of fixations caused by shocks or other circumstances.

Mr. Overstreet points out the fact that when, in childhood, we form a fixation, it blocks the mental growth in that one direction so that always thereafter one’s reactions to similar situations are dictated by compulsions seated in the complex and far removed from the tempering of logic.

As the majority of people suffer from a very similar set of fixations, we find that nations and the world react in the same illogical and immature fashion. For this reason, the minority of individuals who are mature on almost all lines are unable to make themselves heard. Fixations close the ears of those so afflicted.

In addition to the low I. Q. of a ruling politician, and to his possible fixations which keep him immature in many lines, there is a third thing that prevents maturity in thinking and reacting. This is the “conditioned reflex” or artificially formed habit which Ivan Pavlov discovered, and which men of craft, for their own purposes, have learned to inflict on their fellows to their own advantage.

Pavlov conditioned his dogs to react to the sound of a bell instead of to the sight and smell of food. He rang the bell and the mouths of the dogs watered. Our political bosses, through radio and press, teach us to react habitually to hate communism, then by calling political opponents communists, the habituated voter automatically reacts by voting against the branded candidate. Logic is no longer in the picture. Everything depends on who can shout the loudest accusation and get himself heard. (This is my observation, not the author’s. M.F.L.)

In everything we do or refuse to do, we are partly conditioned by schools, papers, radios, sermons and our fellows who are already conditioned. We smoke and drink to the profit of the advertisers. We vote for the benefit of the politicians. When the flag is waved and the button of fear and nationalism is pressed, we march off to war without a word of protest. Hitler and his crafty associates were first to set about using mass conditioning as a part of his scheme to control the world. He used also the “war of nerves” technique. By now the science of psychology marches with the other sciences into every field of world conflict.

It is only when the great majority of us are told and MADE TO UNDERSTAND why we are immature, and why and how we are conditioned as to reflexes by immature men in places of power, that we can begin to hope to do something about a world situation that has become very bad indeed, and which threatens to become very much worse.

Mr. Overstreet has done us a signal service in explaining what is wrong and how it got that way. As a second great service, he has worked out a fool-proof test by which we can tell whether we, our fellows, or our political rulers are mature in mind or not.

The measure-stick which he provides is very simple. One simply asks whether the person in question is doing things in a way that results in the greatest good for the greatest number. If a man is hampered by fixations, he will mix good deeds with those which are either bad, selfish or illogical. Jesus is mentioned as an example of a man who strove for the good of the whole.
The only hope of the world at this time is that mankind may at last grow up to mental maturity to match his advance in the making of weapons. Growth must be swift. It must begin with ourselves as individuals who take our own measures, correct our immaturity by all possible means, teach others, and leaven the masses. Even if we cannot find and remove our fixations, we may study ourselves and our conditioned reactions. Once we discover the avenues which are blocked we will have the chance to fight the childish reactions to which we are prone when a fixation is triggered or when some Pavlov rings his bell in print or over the air. Here is great light for us in a much darkened world.

Here are some passages from this book. They bear the stamp of a mind of a high degree of maturity.

“It is good news that our life can grow in power and happiness as it links itself productively to life other than our own: through willed knowledge, through responsibility, through grace and clarity of words, through empathic feeling, through sexual understanding, through philosophic grasp. It is good news that there is for us no fated road to adult dullness, no fated dying back of the brain.

“If the adult brain does die back; if the adult years are a waste and a disappointment, the reason, we now discover, can be found in conditions that have halted the growth of life into linkage with life. We now know that most of these conditions need not exist; that if, in home, school, church, business, politics, or elsewhere, they do exist, we can alter them. We can, in brief, create conditions far more favorable than ever before for the growth of life into a maturity that is a triumph and a fulfillment.”

In the chapter on present-day education I find these lines:

“It should be the kind of education that sets out to do a notable thing: to take adults, in this newly arrived time of our life and help us to move beyond the routines of a half-baked adulthood into the creative surprises of an adulthood that is truly maturing, giving them, for the first time in their lives, the chance to see life as only mature eyes can see it.”

In his last pages, Mr. Overstreet speaks almost as if aiming directly at us who are Huna Research Associates:

“In the third place, THE PRACTICE OF RESEARCH. (He is discussing the practices which help one to become mature in mind.) Most adults remain merely adults because they never do more than skim the surface of things. They get the habit of being surface-minded, with surface opinions that become surface dogmatisms. These adults of whom we are speaking would want to raise their adulthood above the average superficiality by going – each of them – at some specific problem, physically, or socially, or what not, and applying their minds in the way that good minds should properly be applied. One sustained experience in rigorous research would make all superficial thinking thereafter tame by comparison. Our obligation, then, is to grow up. This is what our time requires of us. This is what may yet be the saving of us.”

NEWS NOTE:

HRA Dr. Reinhold says in a letter dated November 11th: “We have had many interesting experiences applying Huna principles to Dianetics. In fact, it has been possible to substitute very satisfactorily all Huna terms and concepts in the general technique, and this has been done in cases where the subject was familiar with your book.

The over-all results with Dianetics, thus far, have been disappointing in one respect. We found that most of the people who came to us, attracted by Dianetics, were desirous only of picking up our techniques, with the idea of becoming auditors for big money rather than to secure any personal therapy for self-improvement. Most of these came in for only one or two sessions. Actually, one must work earnestly and conscientiously to learn ……..

November 1, 1950

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

AGAIN – MY MOST HEARTY THANKS

AGAIN – my most hearty thanks to all of you who have delighted me by writing in your dreams, experimental results, comments, conclusions and suggestions – but who have not asked for or received an answer from me here at the Study. I was, in this way, able to get enough time off to run down to San Diego for a short visit with HRA Meade Layne, who is working on a new issue of ROUND ROBIN and who had many interesting things to talk over. I feel that if I could live closer to him I might be of some help in mimeographing and addressing. So, I took a hurried look around the back country outside of San Diego and some miles north, hoping to find some large old place for which one might trade a large old place in Hollywood. I also had in mind the many letters from HRAs suggesting that we should have a country place as a center – one where HRAs could come and stay awhile for mutual study, consultation, and benefit. Nothing turned up that was our size. Country prices are much higher than city prices owing to the city people moving out as a precaution against the possibility of atom bombs and resultant panic conditions. Even worse, was the fact that Cigbo (who had hoped to find a nice barn for his cigar box and a plentiful supply of small, plump and tame mice) found all available barns falling down and their mouse and rat denizens large, lean and frighteningly fierce. (Cigbo, by the way, wishes to send his very finest expression of thanks to those generous HRAs who remembered him and his box since last Bulletin time. He has a new “pitcher – drew from life – or maybe after-life” – by his Auntie Nora, and is sending a copy to all his friends who remember him. He says, “You’ll be no end amazed when you see me – and my halo!”) (Also, he hasn’t had time as yet, or it may be hard, to clear out the dead wood on his HRA list, as threatened and promised for some weeks.)

REPORTS ON FUTURE DREAMS

Reports on Future Dreams continue to come in, slowly, but as [they come in] they are given to HRAs who are watching for them. Several HRAs have sent in for inspection various articles and books on dreams and on the prophetic angle of them. (Thanks to you all. I’ll be returning the material in due time.) In looking over the statements made in this assorted material, I find much interesting speculation, much that is unproven or contradictory, and little that has not been touched upon in my discussion of the subject in SSBM. I still think we are on the right general track and that the methods we are using are as good as any. The trick of asking “George” to explain the meaning of dreams as soon as we awake is the most valuable addition to the methods to come to my attention for some years. I continue to be surprised by the way the answer seems to pop into one’s mind almost instantly after George has been asked for his simple explanation of what appeared to be a vast tangle of meaningless things and events. I urge you all to keep on trying for dreams of the future and to report them. We are still far from having enough dreams to shake up together to get a good average of possible future events. Here are some recent reports that are interesting and significant.

DREAMS

DREAM from HRA L.C. Cornell, Poland, Ind. “In my dream I got into a new car which had only two little levers to guide and to reverse it, or to stop it.- The car ran without noise or vibration – seemed to glide. I could find no side roads, and after some time was forced to turn around and go back as I had come.

“I told ‘George’ that I would ask him to explain in the morning, but he gave it to me right away. The meaning was that we would be restricted as to where we could go. In the morning I took my plummet and got it that the car was not powered by gas but by something like cosmic ray.” (“Plummet” is his name for “pendulum.” MFL)

DREAM from HRA R.B. of Colorado. “The following is another dream I have had about the Russian attack on our country.

“I dreamed that I was walking around a new smelter. I was holding a small boy by the hand. We walked up some steps which were about a hundred yards long – about a hundred of them. These steps led to nothing at all. On the end of each of them was a toilet bowl. Suddenly the little boy had an attack of diarrhea. He was taken by a woman and spanked for soiling himself, but it happened again. The dream scene changed and I was standing before a new furnace with several other men. The top of the furnace blew up and we ran away. Again, I was standing by a similar, but larger furnace. It also blew up.

“I asked ‘George’ for the meaning, and got it. The steps represented wave lengths or vibrations. The toilet bowls represented sickness caused by the vibrations. The furnaces represented some new type of explosive or something that explodes. My interpretation is that just before the Russians attack our cities with atom bombs, they will use some kind of vibrations to cause sickness. Adults will be affected, but the worst effect will be on small children under three years of age. Adults will not understand the cause of the violent attacks suffered by the children as a result. Here is a second dream that was given directly and without symbols:

2ND DREAM “I saw long lines of marching soldiers accompanied by very strict control of civilians by the government. I saw uniformed sailors breaking into and despoiling the homes of the rich. I saw much interference with education by rioting students… I saw groups of boys of about fifteen years of age, roaming the streets at night, cutting, shooting, and torturing people for thrills. Police, riding in trucks from the army, were shooting the boys down, not trying to arrest them. Still another dream told me I must stock up on food or later I would go hungry.”

A COMMUNICATION FROM A SPIRIT FRIEND

A communication from a spirit friend, who is consulted about once a year through automatic writing via a living friend, was of much interest to me last week as it bears on the problem of seeing what lies ahead for us and getting ready for it as best we may. The spirit claims to have been a flier killed in WWI. Over a period of many years he has remained sane and his few predictions have been based on logic more than prophetic ability of a psychic nature. On the whole, he has been correct. I will quote parts of the written message, together with the questions asked. “Rusty” is the spirit, who long ago identified himself as “Philip Rust.”

Q. Rusty, can you tell us if we are going to have more war?

Ans. Well, it’s hard to predict right now what will happen about war. All forces on earth are working toward that end – I mean the thought forces of the masses, made strong by fears. It is all so terrible to look upon. There is no real and courageous leadership away from that. No individual on the face of the earth WANTS war – not even Stalin. But they don’t seem to know how to reconcile their differences. It is a psychological fear-thought working. Stalin is truly afraid of [the] U.S. We are afraid of Communism because we don’t like it and are afraid it will disrupt our way of life. But, really, nobody is angry enough to fight. It is FEAR. So it is hard to say whether war will break out or not.

“This is a long, confused time of change. Asia is awakening to demand things to make life more worth living. You are living in an age of turmoil, of growth and of CHANGE. You can’t escape it. Now, about Los Angeles. It is vulnerable, yes, if war does get started. I see no disaster to you (the sitters at the séance) personally, as that, because of my interest and love, is what I look for always. No, I can’t predict whether the city will be bombed or not. There is no such disaster in the immediate present or future.

“Yes, geologic changes MAY cause earthquakes, as they always do in a thermal area such as California, but there is NO such disaster to be seen anywhere. If a professor of geology or volcanology predicted such a disaster from this side – or from yours – you might listen. But don’t, for the love of Pete, believe everything you hear reported as said by spirits in séances.

“As to leaving the city, do so if you like some other place better, where it is healthier, calmer – but don’t leave because you fear disaster. Not one of you here tonight is going to have to endure anything of that sort. But, if your fears persist, in spite of that, go by all means – but don’t carry your fear with you! There is nothing to fear but fear itself, remember. Of course, I do think it might be well for health and work to be in a quieter place than a big city.

Q. (Asked by MFL) What do you get by now as to the Huna work?

Ans. “What I know is that you are on the right track of presenting certain basic truths in a very understandable way – understandable to this mechanical age. It is a good work, a necessary work, and it can’t stop, even if it sometimes looks as if it must. There’s always a new way opening up – I mean, attacking the same thing from a new and different angle. Clear thought, Max, will come soon into your consciousness – the next step I only know that, as far as I can see your destiny, it is bound up with writing and instructing through your writings, those less able to see. You could not stop this work, even if you wanted to! Don’t ever think for a moment of giving up the search. It is BOUND to come.”

NOTE I suppose that I do get impatient at times. Our needs are so great right NOW. Instant healing perfected next year will not help the HRAs in desperate need of it at this moment. However, it is evident that we must do our parts – even if we seem to plod – and know that Guidance is being given and will bring us to the goal in the appointed time and way. I was especially encouraged in the past week by more than the usual amount of reports of help and healing of body or circumstances through the use of Huna and our TMHG.

So many of you understand so well what I am trying to do, and often I get treasured little notes like this one from a HRA who has great need of Huna aid – and great patience. “I admire your persistence in chasing down the different leads and problems that inject themselves, and this effort surely will be bound to bring results. I feel that some development in healing will come from Huna and associated techniques before very long.”

Such reports as the following from HRA J.T. call for spontaneous outpouring of thanks to na Aumakua here at the Study. Some time ago the small daughter was treated in the TMHG when down with polio. Later, J.T. asked for TMHG work for herself. Here are bits from her letter. (It also contains some dream material which I will include.)

“Miss Poo – as we call our little daughter – is completely well. Even the glasses and the last ¼” lift to her shoe was discarded. She looks the picture of health. The leg that was a half inch shorter is back to full length and is only a half inch smaller around than the other now. About my bones and the condition thereof – during the first two weeks of treatment I nearly wrote you to take my name off the list of TMHG – the pain was so severe that there wasn’t any position in which I could sit, stand or lie in which I could ease my back – plus the white-hot tingling of a spot under one shoulder blade about the size of a hand, plus contortions of the diaphragm – it felt like it was reacting to the impact of a blow. Then, presto, one day I felt all new and untouched. The surprising thing about it is that it has not returned. I’ve thought of it not at all if I could help it. I started to write to you that my name could be taken from the list, but decided to wait.

DREAMS “I’ve had 3 of my ‘dream true’ dreams. The time is so hard for me to establish. I’ve thought of it so much that my ‘Georgette’ goes to no end of tricks to try to help me establish time. I try to look at the clothes, cars, even my hands – as hands show age. It is as if I were an amnesia victim just coming back and with missing time intervals preventing proper deductions concerning present things. As nearly as I can see, it looks as if we, as civilians, will have to worry more about roving bands of scum, looting and murdering, than about bombs or bullets of an enemy army – or should I say uninformed army.

“I heard the noise of a crowd in one dream and the people about me were talking of watching a parade. I seemed to know it was the end of a war and that the parading army was ours. I had a sense of happiness and warmth and wellbeing come over me that I would not have had if we had not been victorious.

“In another I saw myself on what was called a ‘Collective Farm.’ I thought to myself, ‘Well, this must not be America because we do not have collective farming.’ The answer seemed to come that it was America – the Middle Western part of it – and that we had collective farms then. I asked if we had fought a war and lost and were conquered slave laborers. The answer came. ‘No, collective farms are an economic necessity arising from the wars.’ The barns were not like any I had seen. They were low and streamlined. The surroundings neat and well kept. I’ve no idea what my age was, but I wore a skirt that was longer and fuller than the style now. I was not unhappy, but was busy giving orders to some man about work to do that day.

“My pendulum, I may report, goes round and round and gives hit-and-miss answers to questions. The (pendulum) does NOT hang straight down for me as for others, but off at a decided angle from vertical.”

A CORRECTION

A correction came in from HRA Dr. Harold Jolet, whose predictions were taken from his letter under the impression that they were from a dream. (Bulletin 42, page 4.) He writes that in his haste he had forgotten to say the predictions were made by Paul Gibson, except for the part about possible trouble in India. Dr. Harold is doing guidance work by mail under the free will offering method and has recently sent in newly mimeographed instruction sheets and other material which he is using. His address is Box 275, Farmington, Ill.

HRAs ARE VERY ACTIVE

HRAs are very active in the line of Bulletins, books, fiction writing, and the production of many really top-notch articles of beauty and usefulness. HRA Graye La Spina, of R.D. #1, Windy Knoll, Quakertown, Pa., does the most beautiful weaving. She made me a most wonderful little altar cloth of Greek lace for my tiny shrine in the Study, and wove me a bookmark with mystic symbols- very beautiful and kept in my best books. She tells me she has some lovely aprons and other things.

HRA Margaret Gaddis, Box 296, Winona Lake, Ind., still can supply copies of her grand book on how to save a thousand dollars a year by household short cuts etc. (Reviewed in a Bulletin earlier.) She has been appearing on TV demonstrating the making of things for the home, as per her book, and with grand success. $1.10 for the book.

HRA Dr. Florence Evylinn Campbell can still furnish copies of the splendid book she worked out with another expert astrologer, and by the use of which the amateur can quickly work up a good horoscope in terms of the modern playing cards. $5 post paid. See review on the yellow sheet for details – Bulletin 36. Sacred Symbols of the Ancients. The address is Box 1927, Hollywood Station, Hollywood 28, California.

On the same yellow sheet appeared a review and description of HRA Irys Vorel’s ORACLE which has gone into still another improved printing in the matter of the instruction book. Recently she sent me as a gift the latest, called the NEW ORACLE. It has the new third edition mammoth instructions unit and with the lovely plastic sheet with the printed layout on which to place the special cards, I did some personal fortune telling before making the trip to see my good friend Meade Layne, F.H.F., and to look for a country home. The NEW ORACLE said “No” to the chance of finding the home, and so it turned out to be. Then there are the other books reviewed during the year and to be obtained from the authors. I mention them at this time because Christmas is on the way and we will be needing unusual gifts for special friends. (NEW ORACLE remains $5 post paid. Address is now: Irys Vorel, Studio 905, Wellington Hotel, 7th Ave. at 55th St., New York 19, N.Y.)

Speaking of Christmas gifts or even cards, I have just received a letter from an old and dear friend who is having a pretty stern time of it these days (but here is her name and address: Mila Liscova’- Nova’kova’, 66 Rasinovo na’brezi’ 66, Prague II – 388, Czechoslovakia, Europe). She is a most talented HRA, and translated our writings on Huna into the language of her country. She writes the most interesting letters in English and is a student of parts. Her great longing is for books on modern things in the psycho-religious field, in English, as she is cut off from them by present circumstances. I am sending her a used copy of Mystics and Magicians in Tibet by A. David-Neel. I have been trying to find a copy of William Seabrook’s Magic Island for her, but with no luck as yet. Here is someone you might love to know. It will be introduction enough to say that you are a fellow HRA. She will be reading this Bulletin soon, and I can imagine with what breathless expectation she will then be watching the mail. “Mail early” is especially indicated here.

DIANETICS COMES UP AGAIN

Dianetics comes up again in a most interesting letter from HRA D.P. who writes:

“I had an interesting Dianetics run, or auditing, by our mutual friends, (HRAs) Dr. and Mrs. Reinhold in North Hollywood. I hit birth, conception and a good many interesting things my first run. Once I seemed to float above a funny looking brown frame house. The details of the scroll work on the porch were very vivid. Later, I went back to a pair of huge gates and an alabaster city of luminous white buildings and up the greenest valley with flowers in the grass like bright jewels.

“I saw myself climb to a mountain top, from which I simply seemed to grow smaller and dissolve – or contain myself – into a small transparent cellular thing. I then appeared to travel down on a solid beam of light from these gates to the odd little brown house.

“I have checked and found that the description fitted the place where I was born exactly. From this house, my ‘time track’ then appeared as a white highway with deep or dense black fog at intervals.

“We worked with na Aumakua all through the three audits… I have since studied with Dr. B. and am auditing some myself. Before I take anyone, I meditate and seek help from na Aumakua of my pre-clear and myself. I have some interesting experiences,

“I do not consider myself cleared. In fact, I know I am not, but I now know why! Of many things we asked during my runs (of the Aumakua), was the question whether or not we should run everything – and was told NO! – Not to deal with dead issues. At times there seemed to be a mediator speaking through me, giving instructions

“I ran some terrible somatics, (Note by MFL: In Dianetics, when one goes back to a fixation which has caused illness, pain or other trouble, the fixation or “engram” stimulates the trouble and duplicate pains and symptoms and emotions appear – called “somatics.” By “running” or going back to re-experience the happenings which formed the fixations, they are gradually wiped out and, when that is done, the symptoms leave and – it is hoped – will never return.) But when I leveled off, I had been completely cured.

“I also understand why I have had such a rough time surviving. The first words the doctor said at my birth were ‘She can’t live’ So I’ve been pronounced dead once and told at two other times that I couldn’t live. But something within me has always known the truth. Oh yes, this third person who seemed to take over in my audits, said once I had forgotten much more than earth mortals know. Ah me! How I would enjoy being completely cleared so I could remember it all.”

(I comment:) This is a most fascinating development in the field of Dianetics. It is Dianetics plus Huna angles which are greatly important. The “third person” mentioned above, who was able to hear and answer questions wisely, reminds one strongly of the “old man self-personality” whom we met in the case of Miss First and Miss Second, studied by Dr. Leapsley. It is Case 11 in your SSBM, page 111, and will bear reading again in this connection. If, in the “auditing” of this type of augmented Dianetics, the third of Aumakua can be contacted, and its superior knowledge and thinking power put to use, the possibility of all the Huna forms of healing will be bright indeed. On the other hand, if what is contacted is a spirit of very high advancement and superior insight and wisdom, the aid might be very great. In the matter of the “somatics” being stimulated and healing obtained as a result of the draining off of the fixations discovered by this process, I consider this report of the utmost value to us in our Huna studies. An additional proof is furnished -if any is needed – of the fact of fixations and the way they can cause abnormal conditions or, when the fixation is drained off, remove the conditions. We have failed to develop na kahuna to help us find fixations and free ourselves from them – a vital procedure in Huna healing – but if we can put to use the methods just discussed and get the desired results, we will go ahead swiftly. Perhaps what we will soon be needing is a treatment center with some good HRAs there to audit after the methods being developed by the Reinholds and their HRA friends.)

The Reinholds give promise of carrying out the work of combining Huna, Dianetics and good things from modern psychology, to give us a splendid advance in this suddenly expanding part of the field. They have organized a study group and just now have begun putting out a monthly news bulletin covering their work and findings. A copy of the November bulletin is already on my desk with the permission to pass on any or all of it to HRAs. As it contains so much information on a subject of vital importance to us all, I will take advantage of the generous offer. Here is the greater part of the news bulletin.

THE NORTH HOLLYWOOD PSYCHOLOGICAL STUDY GROUP

November News Bulletin – About Dianetics5620 Lankershim Blvd., North Hollywood, Calif
Telephone SUnset 2-0484 or SUnset 3-8867
Dr. Fred and Corinne Reinhoid in charge.
By this time a sufficient amount of experience and data have been gathered together to more properly evaluate Dianetics. Many of the old time psychologists still adhere to the statements that there is nothing new in Dianetics except the terminology. Many beginners still have the wild eyed enthusiasm of a new cult. Some psychiatrists say it is dangerous and others that it is a great contribution to modern psychotherapy. Never-the-less, Dianetics continues to roll on, and more and more psychotherapists are using some of its terms and concepts. Dianetics will probably continue to roll on if those around its foundation do not discredit it by fantastic claims and over exploitation.

An outstanding claim in the early days of Dianetics was that it was quick to produce “releases” and “clears.” In competent hands, it is undoubtedly quicker in producing favorable personality changes than some of the original forms of psychological analysis, and it is certainly a great advance over stupid “advice” psychology, deadly drug therapy, or surgical mutilation techniques. But, and this may be important, many experienced psychotherapists and psychiatrists who have taken the time to make a careful and thorough study of its techniques, are of the opinion that, in its present form, it is not as fast – nor are the cases as safely handled as when the complete knowledge of psychology, psychotherapy and hypnoanalysis is also employed. In fact, they are inclined to regard Dianetics as a specialized, rather crystallized technique of hypnoanalysis combined with some esoteric teachings.

It is undoubtedly true that many Dianetic auditors are using hypnoanalytical technique, whether or not they know it, and they would have much better results if they knew it and understood the basic laws. In trying to pull the stingers out of hypnosis, the effectiveness of the therapy has been greatly weakened. It would be a great deal like making a carpenter work with dull tools because someone might, through carelessness or incompetence, be injured by the sharp edges.

The biggest contribution of Dianetics seems to be that, because of its wide dissemination, it may help to dissolve the frightful guilt-sin complexes that have so severely inhibited our past social culture. The actual probing, discovering and bringing into the conscious mind attention the early or forgotten moments of pain and unconsciousness, together with word commands, is certainly not a new discovery – even in the prenatal area. The biggest sin has been to minimize, or not know, that Dianetics is really depth therapy, touching the deepest emotional springs in man’s nature – things that should not be handled willy nilly by those who should be patients themselves rather than therapists. Some of its concepts are useful, but others seem hopelessly and confusingly incorrect. Also it is certain that psychological helpers should be of the highest possible moral and spiritual caliber, and should have undergone analytical therapy themselves.

We have a great deal of admiration and sympathy for the author of Dianetics, but at the same time feel that he was over hasty, and over self-confident in getting the book published without more help and criticism from experienced men in the psychological field. The book has enabled many people to realize that there is a possibility of getting completely rid of their psychosomatic disorders and emotional disturbances, and it may encourage them to continue still further toward becoming “clears.”

There is no doubt in the mind of any investigator that every “engram” or reactive traumatic experience that is made to be inactive is an advantage. The more the better, as the body thereby functions more easily, has less pain and discomfort, the emotions are more optimistically stabilized, and the mind becomes clearer and more efficient. Truly, a “clearing” is a worthwhile goal. However, one should avoid becoming lopsided in his attention and overlooking other equally important phases of a complete health program. There must be adequate nutrition, especially in the matter of vitamins, minerals and proteins; sufficient sleep, rest and play; moderate or corrective exercises; the avoidance of toxic-producing or drug habits; the mechanical improvement of body misplacements or deformities; anti-infective measures; eliminative encouragements; and, above all, SOUND INDIVIDUAL AND SOCIAL TRAINING INSTRUCTION.

COMMENT BY MFL

I have copied the last line (above) and placed it in capitals because I so heartily agree that there MUST be such training. If I had my way, everyone who can read would be encouraged to go through Overstreet’s book, “THE MATURE MIND” before thinking of being either a Dianetics auditor, an auditee, or even a lesser type of kahuna.

In the next Bulletin I plan to give a lengthy review of the very important and sane book by Mr. Overstreet. To my way of thinking, it gives the finest, newest, and best picture of what we all need to know about the psychological pitfalls which have prevented (1) the individual, and (2) the world and its nations, from realizing in even a 20% way the accomplishments which have been possible for some years past. Read this book before the next Bulletin reaches you, if you can. Also have a look at the current issue of Pageant magazine if you come across it (November), as I shall dwell at length on the “Secret of Life” article in it. More about the manas.

October 15, 1950

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

QUARTERLY REPORT

During the third quarter of 1950 a few more HRAs were added to the list to whom the Bulletin goes once a quarter, but the list is still too small to make a special report Bulletin worthwhile. Also, by incorporating in the regular Bulletins the periodic report, it acts as a review for us all and helps show the direction which is being taken in our experiments, studies and speculations measured against the background of Huna and other psycho-religious systems that offer information of possible value. Healing of body, mind and circumstances remains the main goal for practical living. “Spiritual growth” is a thing so differently described in so many religions that it becomes, of necessity, a secondary goal.

Bulletin 35, of July 1st, reported on Dr. Brunler’s efforts to get results in the matter of obtaining oil from the deposits he pointed out with the use of the pendulum. His difficulty was one of getting operators to drill where he stipulated and to go deep enough. (No fresh reports of better strikes have come in up to the time of this writing.) A letter from HRA Meade Layne was reported, giving his promise that all new subscribers to ROUND ROBIN magazine would get a full quota of issues eventually. (So far this year three issues have been managed. Many difficulties, financial for the most part, have slowed down the scheduled production. However, the BSRA reports and the booklets giving the Mark Probert seance reports have been managed well.) More copies of Dr. Nandor Fodor’s ENCYCLOPAEDIA OF PSYCHIC SCIENCE were found in England and made available here at $7.65 post paid. (A few are still available at this time, but are the very last, so Dr. Fodor tells us.) Charles Kenn and Theodore Kelsey, both HRAs living in Honolulu, found a very old kahuna of a special kind in the island of Hawaii, Kona district. (Since then they have obtained from him much information on old beliefs and rituals, also on sites of ancient native temples and early history. No healing was found available through this kahuna, however, at this late date.) Dianetics came in for more discussion. A number of letters from HRAs were reproduced. Excellent results through the use of Huna methods by individual HRAs and through the Telepathic Mutual Healing Group were detailed. Page 8 was given over to an article on “faith” presenting the subject in terms of Huna as presently understood, and giving words and meanings from the opening of the famous prayer by the master kahuna of his day, Hewahewa.

Bulletin 36, of July 15th, began with a SPECIAL NOTICE saying that it had become impossible to answer each letter which arrived here at the Study, and that from that time on, only letters of urgency would be answered. This would make it possible for me to continue to get out two Bulletins a month as usual and also allow a much needed chance for me to spend time away from the Study doing some needed breadwinning. (So far, this plan has worked out fairly well although it is very hard to have to lay away letters which I would dearly love to answer, and send no reply. Evenings and part of my weekends remain open and in this limited time I must read the many welcome letters, also write, mimeograph and mail the Bulletins. The outside work to keep the home pot boiling has been prayed for, searched for and found. More and more I am convinced that Guidance is being given and that ways and means will be given to keep our HRA work going so long as it is part of the Intention.

Cigbo was on the verge of cutting me off with other “dead wood” when making his quarterly inspection of his list of contributing members, but reinstated me in time for the present Bulletin when given a bribe in the form of an extra 600 – this representing my “brithday presink,” Cigbo style, for this October. He is still trying to find time, between bursts of fast scratching in his box, to complete the cutting out of “dead wood” which he threatened in a recent Bulletin. He wishes to send his very best thanks again to all of his friends who remembered him since last Bulletin. The extra time given me through the generous marking of your letters, “no reply requested,” has made it possible also to get in some spotty but widely inclusive reading – also to carry on some special correspondence aimed at finding for us material of worth in our HRA investigations. I plan soon to find time to begin mailing back books sent on loan – and greatly appreciated. Page 3 had more on Dianetics. Pages 6, 7 and 8 were given over to laying out a new project in which we would try to see what could be learned about “raising one’s vibrations.” The meaning of the idea of such “vibrations” was discussed. (Letters are continually arriving giving the findings, speculations and general comments of HRAs on this project and its subject matter.)

Bulletin 37, of August 1st, gives news of the HRA work, more information concerning the aged kahuna found in Hawaii, and letters and comments on recent Bulletin materials. Discussion of our prayers for peace and TMHG work. Much news and comment on the matter of Dianetics, with letters from HRAs on the subject and reports on personal experiences with Dianetics. Pages 6 and 7 give an article on the pendulum and radionics machines with a letter from one of the HRAs giving new and valuable findings and speculative material developed by an experimenting doctor in the East – one who thinks he may have found the right setting on his radionics machine to match emotions such as hate and fear, or even the rates for fixations which block the paths of patients. Notes on the psychic diagnosis methods of Los Angeles team of doctors, McInerney & Stalons, in which one of the team is placed in a hypnotic state . Notes on psychic and pendulum diagnostic methods in general. Page 8, reporting on the work done in our experimental project of “Raising the Vibrations,” with more of the matter from a Huna angle. (This project is still going forward, and reports are being sent in as HRAs make more tests or get new ideas.)

Bulletin 38, of August 15th, is given over almost entirely to the matter of “vibrations,” with fresh materials and discussions, quoted sections from source books, etc. I reported the fact that my own personal experiments showed that something or other was “raised” with a biometric reading of 900 degrees registered after performing certain mental-breathing actions. My guess was given that at 1,000 degrees, instant healing might be possible.

Bulletin 39, of September 1st, was given over to many very interesting and informative HRA letters and to comments on them. A wide number of subjects were touched upon and an insight given into the thought processes of some exceptionally able students.

Bulletin 40, of September 15th, gives news of the work at the Study, a short table to be used in pronouncing Hawaiian words, and then a letter from HRA Charles W. Kenn, of Honolulu, showing that many of the elements of Dianetic practice had long been known and used in ancient times as well as fairly recent years in Hawaii by na kahuna. The common people were versed in a system of special care for mother and child before birth – the aim being to prevent the formation of fixations or blocks in the child. A number of important letters were reproduced. A new HRA project was announced and four pages used to give the theories and most promising methods to use in experimentation. The project was that of combining our efforts to get prophetic dreams or other impressions of the future, to the end that an average might be struck and some light thrown on the events of the years just ahead.

Bulletin 41, of October 1st, gave reports on the new project, with several dreams and the symbols contained in them. A long report was made on Dianetics and the fact that it appeared that a need was evident for a place for the Aumakua in the system. A book on healing through spirit agencies, by Harry Edwards, was reviewed, as was one by Jack Woodford on the difficulties of writers who are prevented from reaching print by editors.

NOTE: Copies of all back Bulletins are available.

PROPHETIC DREAMS

The prophetic dreams for which we are watching, seem slow to arrive for most of us, and I can only guess that the “stars may be wrong” at this time.Perhaps some of our several excellent astrologer HRAs will check on the planet Neptune and any other combination that may be more favorable a little later on.

I rigged up my wire recorder and planned to talk a record of any symbolic dreams into the machine in the night when awakening, but none came. Later, just upon my final awakening before getting up, I had a vivid dream which was very easy to remember in detail. I was on a ship sailing from Honolulu for California. The ship ran aground and only got clear of the rocky shelf by a miracle of luck and rising tide. I found myself looking down into the ship, only to discover that its entire cargo space was empty and painted the same gray as a battleship. I asked my George for the meaning of the dream and got at once the thought that our battle forces would be getting home with difficulty and with a great emptiness of anything to show for the Korean effort.

A letter from one HRA friend asked what good this prophetic dream project would do us. I would say that, if we can make it work, and should several of us report seeing the same future headlines in newspapers, or get the same meaning in dreams or their symbols, we would have good evidence of events to come, also good scientific (psychic science, of course) data on predictive powers. Of more lasting benefit to us as individuals would be the training. In our busy lives it is hard to find time and good ways of learning to use our psychic (ESP) powers. And, as success in the use of Huna or any of the related systems depends on the team work of the three selves, any practice which brings about that team work is of great importance.

IF YOU THINK YOU DO NOT DREAM, as many tell me is the case with them, try this little experiment to make sure you do not. Set your alarm clock to awaken you with a few gentle taps in the late night. I have yet to learn of anyone who is awakened gently who has not found himself in the midst of a dream. Of course, it may not be a dream related to the future, but it might be. Ask your George to give you the flash as to its meaning.

HRA A.J.L. wrote, “I won’t be able to participate in the dream research as I seldom dream. Once in a while I get a visionary flash in symbols that are always identified by THREES – a triangle, three trees, a house with three windows, someone wearing a coat with three buttons, or three paths converging. Then I know it has come from the Higher Self.” The letter goes on to tell of another quite different matter, but one which will be of interest to us all. “Listening to the radio the other night, the program, Incredible But True was on and one story impressed me very much. It was about a man with a scientific leaning who wanted to be left alone with a dying son or daughter and later made the same request when his wife was dying. The attending doctor found him in the room with a camera. When the pictures were developed, there appeared three luminous balls leaving the body and later merging into one large ball. Again we have the substantiation of the three in one or triune principle.” By way of comment, may I say that last year I had the pleasure of examining two books, written in French, in which the author had made and presented as illustrations, pictures of a very similar nature. Many psychics have seen the entity departing the body of one in the process of dying. It is of great interest to know that the camera can register the impression.

HRA Dr. Harold J. Jolet draws these conclusions from his recent dreams, premonitions or other source not specified: “War ends about October 30th. Then watch Jerusalem. Next year revolution in India. In U.S.A. next year, greater prosperity than ever known, with very heavy employment – perhaps because of the situation in India.”

HRA Mrs. G.H. reports, “The only significant thing I have to tell is of the seemingly ridiculous insistence in three separate dreams as to a rise in the price of eggs.” She goes on to explain that eggs have no special symbolic meaning to her, but are an important part of the family diet. It may well be that in her dreams the eggs represent a rise in the price of all foods.

MORE PENDULUM TESTS

More pendulum tests are being made from time to time by HRAs and by me in the Study. A very interesting test was run last week with HRA Dr. F.L.C. Christiansen of San Francisco. He wrote down a set of ten questions concerning the possible physical condition of a friend, then used his pendulum to get yes and no answers to the questions. Keeping a record, he sent the questions to me with a bit of the writing of the person to be tested. I used my pendulum and sent back the answers it gave to the questions. Our pendulum answers turned out to be seven ninths identical, (one question was ruled out as an duplication). A similar test will be run each month. One may be getting only the results of telepathic contact and thus of ideas read via the shadowy thread of contact running between the ones making the test, or one may read the thoughts in the mind of the patient. Or the Aunihipili may possibly contact the Aumakua for information with which to give correct answers.

“SPIRITUAL” PROGRESS AND HUNA ~ 2 BOOKS

There are two kinds of “spiritual” progress, perhaps more. (I have been reading again, thanks to the release of time made possible by the “No answer required” letters.) One is set forth most vividly in a book, Witchcraft and Magic of Africa, by Frederick Kaigh, a physician retired to England and his writing desk after many years of experience in Africa. This is the ancient way of life in which the natives of Africa progress through life with the aid of the “spirits,” or despite the efforts of evil spirits to cause them trouble.

“Spiritual” and “Spirit” have the same connotations in this very ancient and little changed common basis of psycho-religious belief and practice. “God is a Spirit,” says the Holy Writ, and from the Nile to the Congo and far beyond, the witchdoctor will affirm the fact.

To be “spiritual” in untouched Africa, one simply becomes like a spirit. The good man tries to be good and helpful. The bad man elects to be bad for the sake of the questionable benefits to be derived from pledging himself to the side of evil. Both men “progress” through life, and each undoubtedly makes some growth if only in the matter of experience.

Dr. Kaigh describes his contact with numerous witchdoctors, and also with witches – male and female. The first has for a part of his or her work, the business of “smelling out” the witches so that they may be tried in native fashion and done away with. In the Bible may be read the age-old command that has always pervaded Africa, “Thou shalt not suffer a witch to live.” (Ex.22:18)

The living die and become spirits. Good men become good spirits. Bad men become bad spirits bent on causing trouble for the living. Then there are the totem spirits, be they those of animal, bird, tree or rock. These are man’s contact with Nature, and through them he tries, with ritual and observance ,to keep his good place in the world of Nature. The dead who became spirits long ago become gradually more and more powerful so they range from low to high in the native pantheon in which all “gods” are simply “spirits” of differing degrees. Ultimate Highest God is seldom addressed directly in Africa. As in Christianity, we have come to pray to a mediator. In Huna the good parental spirits were the mediators and could be trusted to carry prayers to higher spirits if necessary.

All of which is important to us in our efforts to win back to better understanding of the basic things of the psycho-religious field – win back to better psychological healing, better instant healing through na Aumakua, and better freedom from bedevilment caused by such spirits as may be against instead of for us.

In Polynesia, we find the remains of a surprising number of small sects or cults which once broke off from the main structure of Huna, each developing its own dogmas. In Christianity, despite a printed book which tends to keep dogmas slightly similar, we keep splitting off new sects and cults. The religions of Islam and India, despite their books, show the same degradation.

For the student who realizes the fact that there has been this gradual contamination, there is but one thing to do – that is to go back and back and back, sifting the masses of dogmatic beliefs, rituals and practices, always searching for the grains of truth which under the mountains of chaff give us the seeds from which to grow again a living structure.

When I began my search for basic truths in Hawaii, I came upon this condition. There the scant remaining records of cult beliefs and rituals were muddled almost beyond hope by the many investigators who had inquired into them and come to conflicting conclusions. In his rather amazing book, Dr. Kaigh picks out a basic concept and with modesty but skill, traces it through change after change, giving the name for it in tribe after tribe. He often goes far afield, but in the end he comes back to the kernel of fact that he elects to discuss.

While it is possible that we will yet find in the language of na kahuna, or the chaff-pile of their beliefs and rituals, the things that will tell us the exact method of working the High Magic, the search may be well spread around the world on the long chance that we may find the common source of the earliest genuine and workable magic.

HRA Charles W. Kenn, who is doing such yeoman service in conducting the search for Huna information in Hawaii, has long been well aware of the necessity of spreading the scope of the search. He was generous enough to lend me a rare book some months ago, Origin and Evolution of the Human Race, by Dr. Albert Churchward. (Not she Churchward of the Mu books.) In this book, the origin of the human race is traced with care and with telling logic, back to the extremely early Nile men. He traces their growth and development and their travels around the world. If his conclusions will hold as much water as they seem to do, we have more proof that the Polynesian kahuna and his people came originally from the neighborhood of the Nile.

Every new fragment of information that tends to prove that the Huna system was known in Egypt at some very early date, is of value to us. If we can be sure of the homeland of the Polynesians, we can be safe to search for fragments of Huna left behind in the long move to the Pacific.

There are many striking things that link Polynesian beginnings to the Nile basin, and from there to all of Africa and most of Asia, to say nothing of the Americas – even Australia.

The world-around similarity of the stories of the Creation, of the Flood and even of Adam and Eve – these and dozens of others – take us back and back toward a common center. They may have come from some Atlantis, but we cannot go there to make sure. Customs and rituals of various kinds tie in na kahuna and the early Jews in surprising ways. Dr. Kaigh tells us that the many kinds of offerings mentioned in the Bible in Leviticus, are all represented in native African rituals today, OBLATIONS of this kind were offered to propitiate spirits of all degrees, including “God” who “is a Spirit.”

In Hawaii, we come upon the striking fact that the several kinds of offerings or oblations were known, named, and used by at least some school of Kahunaism. Mo`hai is the Hawaiian word for “offering.”

The root mo has for its ordinary meaning the act of breaking, as breaking a stick in two pieces. As in making an oblation or an offering, a part is broken off in many instances and offered to the spirits. In offering first fruits, a part of the harvest is set apart and used. When animals were sacrificed, only a part of them was “broken” off and offered. The priest usually got the flesh while the blood was sprinkled on something and the fat, together with certain other parts of sheep, goats and oxen, were burned. Hawaii had no such animals, but did have pigs, dogs, chickens etc. Using what they had, perhaps poi in place of the “fine flour” of the Old Testament rites and of Africa in general. They had the burnt offering, (mo`hai`ai), the wave offering (mo`hai`a`li), and on down the list of free-will, sweet-smelling, peace, heave, thanksgiving etc.

The root hai has the meaning of “to speak” as well as “break.” We gather that the part was broken off and presented as an oblation to the spirit or spirits or Spirit-of-High-Degree with an accompanying and appropriate mental action, performed as words are spoken in the ritual.

n the word (mo`hai) or in this form of sacrifice, there is nothing to suggest the idea of offering mana to the spirits, unless it might be the mana of the sacrificial beast or thing. We may be safe to look on the foregoing ritual forms as dogmatic and as having lost the inner secret of the sacrifice of one’s own mana as a basic mechanism of prayer.

In the Old Testament and in Africa at large, only the outer form is to be seen, but in Polynesia we find still another form of sacrifice named and used. This is mo`hai`hoo`mana, and the literal translation is “to sacrifice” plus “to make mana.” Or, we may say that the secret or inner significance behind all sacrifice is to be found in the accumulation of the surplus charge of mana and in the sending of it along the aka or aha cord to the spirit-na-Aumakua. (See pages 6, 7 and 8, of the second of the HRA Basic Lessons for a detailed discussion of this secret mechanism in Huna in connection with the word wai`pa for “pray,” in which the root wai is “water,” the usual symbol for mana, while the root pa means “to divide,” indicating a division or sharing of the mana with na Aumakua.)

The Huna or secret method of making sacrifice to the “spirits” is, therefore, the second of the two sides of making “SPIRITUAL” PROGRESS – to use the modern and much abused term. If we think of the conscious entity of the Aunihipili, of the Auhane and of the Aumakua, we have three “spirits” needing to make progress, not just one. Each is at a different point in the progressive journey through the life cycle. This is Huna, clear and straight. If you prefer, consider your individual “spirit” as one self, but even then you may find it necessary to divide it in some way to get the ancient trinity into it – the Trinity of the gods of most religions, and the trinity of selves we are being slowly forced to recognize in psychology as the conscious, subconscious and [super]conscious.

If all religions, old and new, are not basically wrong on the one point at which they all meet, “spiritual” progress is made by striving to be GOOD and helpful and kind, by refraining from hurting others. It is made by moving steadfastly away from evil and all evil spirits – moving daily a little more in the direction of the good na Aumakua. Daily contact makes for steady moving and progress.

Note: Dr. Kaigh’s book was a gift from HRA Maj. O.G., of England. It costs 12/6 plus about 10 our money for postage. Publisher: Richard Lesley & Co. Ltd., 187 Piccadilly, W 1, London, England. The book by Dr. Albert Churchward was published in England in 1921 and is out of print, but might be found in used book collections. 504 pages, well illustrated.

Paul Brunton, who set out as a journalist to search for much the same basics as we hope to find, and whose books are familiar to most HRAs, did us a signal service. After doing as many of us have done – running the gamut from one religion to the next and finally arriving at the emptiness of the idealistic heights of India – this earnest investigator sat down and evaluated his findings in his book, The Hidden Teachings Beyond Yoga. This followed his The Quest of the Overself and his Discover Yourself, both of which fell short of giving a balanced ration to sustain man or woman engaged in fighting the ordinary and blessed battles of life – not running away from life and responsibility to sit in the rarefied air of high seclusion, meditating and stressing only the top third of the three-self needs, and depending on others to till the soil and grow the food – run the outside world upon which his empty and parasitic life depends.

Brunton, like all men and women who are sane and normal, found in the end that there is no such thing as living the “spiritual” life while neglecting the lower two thirds of the three-self needs for growth, action and experience. He came down from his barren mountain top convinced at last that NORMAL LIVING was the ideal – with all its toil, all its obligations and all its opportunities to love and help – to teach and heal and Serve – to help in the old, old war against the evil men, things and conditions through which mankind must fight a way to GOOD.

It is enough to serve our purpose to shape our days in such a day that we can find momentary inner calm to make swift contact with the Aumakua as we confront each task, each difficult situation. Our first duty is to school ourselves until we have learned by practice the fine art of stopping, suddenly still in mind, gripping the worried, fearful or angry Aunihipili in a clutch of concentration which uses the middle mana of “will” – quieting the Aunihipili, and getting from it immediate response as part of the working team of two selves which must pause to listen to the commands of the third, Aumakua self which sits high up on the driver’s seat and is able to see which road to take and how best to negotiate its grades.

Those who have lived long on the mountain tops but have been forced to return to the world without having learned to make this quick contact in the midst of the heavy pulling, have made no kind of progress. They have only crippled themselves by overlong sitting with crossed legs and folded hands. Still worse, they have formed the most weakening and narcotic habit ever known to man – the habit of mouthing high-sounding phrases which have no meaning at all on the levels of the Aunihipili and Auhane, and little enough meaning on the level of the Aumakua. This is the escapist habit. All around us we can see it doing its daily work of making individuals worse than useless to themselves or others. These victims fly from reality. They will pay any price for their drug, and daily strive to still their cravings by reading the endless “teachings” in “courses” or books by other addicts or even crafty scoundrels. Blessed be our HRA sanity!

October 1, 1950

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

REPORTS ON DREAMS OF THE FUTURE

Reports on dreams of the future have not begun to come in yet. This is to be expected, as it takes about ten days after the Bulletin is mailed for it to be delivered in many places. The practice of dreaming into the future may need some weeks or even months to get us enough material to check and average so that we can come to a fair conclusion as to what may be ahead for us and the world.

Naturally, I have a head start in the project, and I am happy to be able to report my own findings. I think it may be well to use a numbering system and the initials of the dreamer (or full name and address, if permission is given) in the reports we will have in the Bulletins from now on for probably several months – all according to what results we get and how important they seem to be.

DREAM REPORT No. 1 – MFL

After reading about prevision and going through prophetic material off and on for a few days to get “George” into the swing of things, I began to ask silently before sleep that George contact na Aumakua, get information as to future events, and show me (1) date and headlines of newspapers, or (2) any other form of dream information bearing on future happenings of personal, national or world importance. I took care to tell myself that when I awoke and said, “George, give me the meaning of the dream or the symbols in my dreams,” the Aunihipili would at once do as requested.

DREAM: I met a gray stranger and asked him to tell me, as he seemed to be an authority on such matters, whether we would have trouble in America with a Red revolution, and if so, what the outcome would be.

The stranger nodded, but seemed to change the subject abruptly. He pointed to his left side, well below the belt line, and said, “I’ve had some operations – been tunneled clear through from left to right five times. The first four times failed, but the fifth seems as if it will do the trick.” With that he turned to go, and I awakened. I roused, considered the dream, suspecting it of being just one more meaningless dream, but when I asked George for the meaning of it, if any, there at once flashed into my mind the explanation in so far as it related to a Red revolt. The “tunnels” were the usual “boring within” of Red “cell” tactics, and the “fifth tunnel” that “seems as if it will do the trick,” was a double check given by George – it indicated the famous “Fifth Column” which has been organized in several lands to bore within and strike at a time when there was an opening.

DREAM: On another night I dreamed of seeing under the date line of March 4, l954, in my morning paper, the heading, “LAND ALLOTMENTS TO BEGIN TOMORROW.” I did not know at the time of the dream that the customary English term “allotment” was used in translating the Red word for dividing out the land to individuals for farming and other uses. It was a week later that I saw a news item from Mexico saying that several tracts of land were being divided as “allotments.” Apparently there was no symbolism here. I can only guess at what may be implied by the heading. There is the possibility that, after a civil war and Red-engineered revolt, the country might go Red and its own governments allot the land. The other possibility would be that some Red power would have conquered us and taken control. I asked George if there was a symbol to explain, but got no answering flash.

DREAM: I was in a strange village, which was little more than a cluster of a dozen houses on a back road. The poplar trees were bare and it was either early spring or winter in a mild climate. I had been sleeping in an excellent sleeping bag on a stone floor out in the open before a house. I rose and went into the nearest house for something, returning in a few moments – to find that my fine bag was gone and in its place a very old and shabby one, only half as warm or as well padded to soften the stone floor. I could see no trace of anyone who might have made the exchange. A few strangers gathered around and morning began to break. I asked them if there were thieves about who might have taken my bag and have left the old one. They shook their heads gravely.

Upon awakening and remembering the dream, I asked George for its meaning. After some waiting and uncertainty on my part, I at last decided that what was trying to come to me as the answer was the fact that the future would see my possessions cut to half their present worth or usefulness – that everyone would be forced to do with about half of what they have at this time. There was no time element against which to place the year of the condition. The change was one that came swiftly and which seemed inevitable. The pinch of all-out war would be well indicated by such augury.

For an additional check on the three dreams, I used the pendulum, asking whether I had the meanings correct and the date right for the newspaper heading. The pendulum gave the “yes” swing on each point. For a more or less correct evaluation of the dreams, they will have to be averaged in their significance with your dreams, if and when you send them in. Also, in any evaluation of probable predictive correctness, it must be kept in mind that I (1) rather expect a total war effort with taxes high and supplies scarce and costly, (2) possible internal trouble nationally, with the Reds endeavoring to take over, and (3) that I may eventually move out of the city into some village. (What I would love, of course, would be to be able to have a place away from the city where we could have an HRA center and carry out experiments in healing. And we might some day have just that. Nice to think about at any rate.)

NOW THAT YOU SEE the way reports can be made on your dreams of the future, let me have your reports, when ready. I have been sent two calendars by HRA friends – many thanks to you both – so that now I can mark off dates in 1951 and 1952 in the process of impressing my George to ask na Aumakua for visions of headlines for those dates or for information given in symbols or in direct vision covering the events of the future. In passing, may I remind you that the J.W. Dunne method of awakening and writing down dreams is excellent? I have explained in SSBM how I came to be unable to make use of that method. I have an old wire recorder, however, and plan to get it to running again so that I may awaken at night and whisper an account of any dream into the microphone. The whisper would not be loud enough to awaken the household. We shall see how it works.

AGAIN, MY BEST THANKS

Thanks for all your letters with reports on your Huna experiments, with help for the hard-scratching Cigbo, and with reports on healing progress in the TMHG effort – or requests for healing through this special work which we share. Your kindness in excusing me from answering your letters is very greatly appreciated. I have been freed sufficiently from my desk in the daytime to enable me to do some necessary bread winning for our household. I have been able recently to make prayer actions for work, to have it come right along, and to be able to handle the work. I am continually aware of Guidance and feel strongly that our HRA endeavors will be steered in the right direction.

TMHG

THE TMHG HEALING TIMES are still at 3 and 7 PM California time, but as daylight saving time changed to standard in late September and clocks were set back an hour here, your time will need to be adjusted accordingly. If you have been on daylight saving time, the change will be automatic and you will continue to observe the same times as before. If you have been on standard time all summer, you will have to drop back an hour for TMHG. Many good reports on the healing results continue to come in. I have been able to observe the healing periods despite the bread winning activities so far, most of the outside work being on writing lines and done at home with the time free to use as long as the work did not fall behind.

DIANETICS

A FURTHER REPORT: A recent letter asked, “Why the very loud silence concerning Dianetics? My answer is that I have been waiting to see what would develop along that line.

While it is still rather early to pass even a tentative judgment on the ultimate value of L. Ron Hubbard’s Dianetics system, I have been getting reports from many friends and learning more of the working out of the system in practice.

A few weeks ago Mr. Hubbard appeared at the Shrine Auditorium in Los Angeles and lectured to an overflow crowd. I attended and, before the lecture, was able to talk with a professional psychologist who told in glowing terms of the good results he had been having with the Hubbard methods used to replace the older ones. Results came more quickly – a thing that is very important to a patient who is paying the standard price of $25 an hour for being “audited.”

Mr. Hubbard entertained the audience and at the same time was able to get across considerable information as to his system and to demonstrate briefly the way to go about the auditing. The period given to questions and answers was slightly confused, what with a few hecklers on hand to try to stop the flow of questions from the many students in the audience who had read the book and had been trying to audit their friends and be audited in turn.

The first class given in Los Angeles was expanded to about 125 students, and while I did not attend and have no first-hand information, I understand that things were in a tangle. One friend called on me to complain bitterly of the value she got for her $500 tuition for a week, to say nothing of the expense of coming down from Oregon and staying here for the course. Only a few of the class were certificated as “professional auditors,” and it is evident that many improvements will have to be made in the way things are handled.

These difficulties in administration, however, have little to do with the thing that interests us – with whether or not the system works or can be improved to be made to work so that fixations can be fished up from the “black sack” of the Aunihipili and dissipated by the strong light of Auhane reason and logic.

As I have said before in an earlier Bulletin, the thing that marked the healing done by na kahuna was the finding and removal of such fixations as might be “blocking the path” of the patient so that communication with the Aumakua was cut off and illness or trouble the result.

In case there was a guilt sense which had not been driven so deeply into the subconscious self as to become a “fixation,” na kahuna caused the patient to make amends for hurts done to others. This automatically removed the guilt sense and “unblocked the path.”

If, however, the guilt had become a fixation, it was attacked, as were other fixations, through the use of a large or “shock charge” of mana delivered with telling effect by the kahuna. The thought form cluster of which the fixation is composed, has been made by the Aunihipili with the low mana, and contains none of the rationalized units from the Auhane. It is something to which the Aunihipili reacts unreasonably and despite the objection of the Auhane. (This is discussed at length in SSBM.) The fixation may have been changed in its outer aspect, or “translated.” It is like a wild animal which is hidden in a dark cave inside us, there to gnaw at our vitals. It has no rope of “rationalization” tied around its neck as the normal or tame fixation may be said to have and so cannot be pulled out of the dark cave and tamed. It is very hard to identify because it often “translates” itself by changing color or shedding its skin. The long process of tracing down these wild things has been our practice of psychoanalysis. It is the thousand-hour process and is slow and difficult.

Dianetics offered a method in which an auditor sat by and talked directly to the Aunihipili of the relaxed patient. “George” was coaxed and cudgeled to get him to go back in his memories to recall painful memories which might have been turned into fixations. The bait of recalling many of the happiest incidents in life was used and, once the Aunihipili of the patient became accustomed to taking orders, it was gradually caused to go back to recall and bring to light the wild beasts of fixation. By repeated living over of the painful incidents in retrospect, they lost their power and were rationalized – a rope tied to their necks – and they were returned to the dark cave of memory tethered and tamed – to be drawn out and tamed again if by chance they returned to wild ways and the injuries to the “insides” reappeared as illness, compulsions or bad luck, accidents, fears or what not.

All the standard methods of psychoanalysis have made much use of the religious faith of the patient. Prayer was advised. The confessional was a useful mechanism. In Dianetics, this element was left out, partly, it is to be supposed, to avoid bringing into the picture the always-controversial subject of faiths and dogmas. Mr. Hubbard, so it is said, has been greatly interested, however, in the part which religion can play in the process of removing fixations. It is even suggested that in due time he will take up this matter with those who look to him for further guidance as he continues to broaden his system and better the methods used in “auditing.”

Dianetics, as practiced at present, appeals only to the Aunihipili and Auhane. It daily becomes more evident that the Aumakua must be brought into the system to obtain complete and best results.

In the instant healing accomplished by na kahuna, the Aumakua was the major factor. It was known to have the ability and power to make changes in the physical body under certain conditions.

Now, thanks to the eager labors of a few of the HRAs who have been experimentally adding the Huna system to the Dianetics methods, we are discovering that the Aumakua can be appealed to frequently during a course of auditing, and its aid gained in sweeping away thought-form clusters which are blocking the path and are preventing the return through recall to the fixations which are causing trouble. We may logically conclude that the Aumakua can, if conditions have been made right by amends made for hurts done others, actually remove the hindering fixations caused by the pain and emotional storms which engendered them. I am not at liberty to give the full details of the experimental work being carried out at this time by some of our able and experienced HRAs, but as soon as the work is well along, I am sure that we will have the findings made available to us in a new version of mixed psychoanalysis, Dianetics and Huna. If the good things from all three of these can be blended and utilized, I believe that we will have what we have long needed in our attempts to learn to duplicate the healing practices of na kahuna.

Through the generosity of an HRA friend who has taken the basic course in Dianetic auditing and who uses that system without the admixture of Huna elements, I have had the opportunity to study the auditing methods at first hand – having taken three hours of auditing and thus being made keenly aware of the technique. Mr. Hubbard’s hope that a good clearance of fixations could be made in less than fifty hours of auditing has hardly been realized as yet. The system seems to grow more and more complicated and the work more complex as it advances. Also, the hope that one beginner might easily learn to work with another on the lines laid out in the book, Dianetics, seems to have faded rapidly. Most of the amateurs of whom I have heard have become bogged down before getting very far along. My own tentative opinion, from where we now stand, is that the major fault is the lack of the Huna element of the Aumakua in the practice.

As the standard fee of $25 per hour for auditing by a certified Dianetics auditor is quite a different thing from the book promise that we could all audit and be audited in turn, and free of charge, the poor man is left out in the cold to suffer with his “engrams.” The promise of free treatment is made through the Dianetics Foundation, but this is not what was promised in the book. It would seem, looking on from the outside, that either the promises must be kept by adding Huna or its equivalent to Dianetic methods, or that such additions will be made on the outside. Already there are strong signs of splits in the organization, with some of the original “professional auditors” going off on their own lines.

For those of you who are depending on me to look into Dianetics and to keep you posted, I would say at this point that things look very promising. If you have the time and are so inclined, borrow the book, DIANETICS, when it is available at your regular or rental library. Go through it rapidly and get a general view of the context but wait a while longer before you try auditing without having the more complete training. I think that before long we will have the matter threshed out and the methodology, as well as the rather amusing muddle of coined terms, straightened out, at least for our own use as HRA’s. WE MUST ALWAYS REMEMBER that there are two sides to every question and that this applies to this side of life and the other side when it comes to healing. Dianetics very certainly lacks the third part of a complete philosophy – the Aumakua – and, by the same token, it lacks the element of the “other side” – lacks it very completely.

Na kahuna never forgot or overlooked the part that the “there living” spirit friends or enemies – or illogical poltergeist na Aunihipili – play in the lives of the “here living.” From the spirit level of life there can, and there often does come telling influences which are felt for good or bad in our lives.

The ideal healing team for the future would be composed of a good medical man, a good chiropractor (for adjustments, diet advice and other valuable aids), (the Osteopaths have gone over to the M.D.s in large part and no longer will adjust for patients), a good psychologist who knows his Huna down to the ground, (plus all that is good in Dianetics), and a good medium who is skilled in diagnosing and in working with the good spirit friends in healing. We might also include in the team one skilled in diagnosis with the pendulum.

NEW BOOKS

I have before me a new book by the famous psychic healer, Harry Edwards, A GUIDE TO SPIRIT HEALING, in which he gives such information as one may need for an approach to that phase of healing work. (8 shillings, 6 pence, plus 14 cents postage. Your post office will figure the exchange rate for you and furnish an international money order at request. Address: Spiritualist Press, Ltd., 48 Old Bailey, London E.C. 4, England.)

In his foreword, Mr. Edwards tells the purpose of the book:

“In setting out in printed form advice as to how one may develop any psychic gift is a difficult task, but it is hoped that this book will be of some service to those who desire to heal the sick. Many of the methods suggested are contrary to common ideas held by some healers. No apology is offered for this. During past years there has been adopted much traditional technique that serves no purpose and which it is wise to avoid.”

Later in his book he writes, “No one can LEARN to heal. What we can do, and this is of primary importance, is to train ourselves to attune to spirit and so become more useful instruments of spirit healing operators. The healing power comes through us and is not of us.” This is one of the best available books on the subject, in so far as my reading has gone.

A list of the chapter headings in this 162 page book will show its scope and the various angles touched upon.

1. The healing potential
2. The healing gift
3. The spirit mind of man
4. The spirit bodies of man
5. The first phase of development
6. Absent healing
7. Second phase of development
8. The healing guides
9. General rules for guidance
10. The third phase of development
11. The fourth phase of development
12. The value of healing passes
13. Magnetic healing
14. Disease and the mind
15. Psychological aspect of healing
16. Vibrations
17. Why do some healings ‘fail’
18. Medical co-operation
19. Introductory notes to treatments – The spine
20. Mental conditions
21. Cancers and growths
22. Arthritis and rheumatism
23. Paralysis
24. Tuberculosis and chest conditions
25. Nerve diseases
26. Functional diseases
27. The senses
28. Children’s diseases
29. Color healing, radiesthesia, electronics
30. Final conclusions

On page 161, ending his discussion of electronics, Mr. Edwards has this to say:

“To suggest that the healer’s body can, of itself, generate the corrective healing forces is a new idea, and contrary to everything that we have so far learned. Further, to suppose that the healer is in some way able to generate the various kinds of healing forces to deal with various diseases renders the idea more difficult to accept.

“It is true that the human body produces electrical impulses, but it is straining reason very far to suggest that these impulses, supplemented by an additional force of electrical current from a battery or other means, can be the explanation of the delicately adjusted, intelligently directed spirit healing forces.

“The records of spirit healings are impressive; they come from all sources, from many medium-healers from all parts of this country and the world. They have taken place simply, naturally, and without apparatus of any kind.

“The reader is reminded of the opening words of this chapter. The healer is only an instrument of the SPIRIT – he does not heal.”

Harry Edward’s address is Burrows Lea, Shere, Surrey, England, if you should desire to know it.

SPECIAL BOOK REVIEW FOR HRA WRITERS

THE LOUD LITERARY LAMAS OF NEW YORK By Jack Woodford, ($2.50 from Vantage Press, Inc., 35 So. William St., New York 4, N.Y. 1950.)

HRA Naomi Holly, of Colton, Calif., who, like a surprising number of the HRAs, is a writer, has sent in her copy of the book listed above, requesting that it be reviewed for the benefit of us all.

Author Jack Woodford is well known to those who write or who are learning the gentle art. His texts are excellent. Now he gives an inside view of the publishing business – a most enlightening view indeed. After telling of the many rackets in the publishing field, of the way in which editors, agents and publishers prey on the writers, he gives the sage advice to “publish your own book and sell it yourself.” If you take your writing seriously and wonder what is wrong with editors, agents, and publishers of books and magazines, this little book of 91 pages is for you. If you have been through the writing mill, it will make you hopping mad. It may make the writing game seem far less attractive.

In reading the book I was reminded of what I once saw in the “Reading Department” of a famous magazine. There were about twenty desks at which sat boys and girls of hardly more than high school age. On one side of each desk was a tall pile of story manuscripts, properly sent “unfolded” for ease in handling, by the hopeful writers. Opposite this pile was another growing pile ready to go back into the mail. The “reader” opened each envelope, glanced at the name of the author to make sure that it was not one on the list of “regulars” acceptable to that particular editorial office, and then took up the stamps, which had been sent dutifully “loose” (not stuck on the “self addressed return envelope). As the magazines have managed to get a postal regulation passed that they can return a sealed MSS at about half the “first-class rate” which the writer is required to pay, the profit derived in handling the “invited” manuscripts is half of the return postage. A very inexpensive rejection slip is inserted in the return envelope with the manuscript and the flap is closed, the envelope decorated with half the stamps, and placed in the “outgoing mail” pile. The excuse is that it costs the magazines much money to pay for keeping up a “Reading Department” and to handle the thousands of stories arriving each day. Therefore it is legitimate to pay expenses by “clipping” stamps.

To publish and sell one’s own short stories except in book form would be out of the question because of the selling expense. In the form of a book, a few authors have managed to get “known” after a considerable time and to make a go of it. Practically the only type of book that one can have printed and sell by mail with success is the very unusual. It must offer something spectacular or something that will help the reader to exciting new abilities or skills. The thousand and one “courses” pay off because a book is divided into “lessons” and each lesson is sold for the price of a book. The price of advertising in magazines or by direct mail is very high – averaging about $5 per “course” sold, so I understand. MFL

September 15, 1950

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

MANY GRAND LETTERS have come in during the time since the last Bulletin was mailed. Herewith my very best thanks for those not marked “urgent” aid “no answer required,” also for unmarked letters and notes which were enjoyed even more because they were not answered and more time was allowed for work here at the study.

CIGBO SENDS HIS THANKS

Cigbo sends his thanks and most musical “MEOW!” to all of his “Aunts and Uncles” who have remembered him. Someone sent him two “perfectly wonderful dollars” but didn’t say who they were or have a return address on the envelope. The postmark could not be made out. Cigbo has credited the gift to the Po`e Aumakua and has spent it for stamps. He wishes to tell you all that he has never lost a bill, check or stamp that came folded loose in any sealed envelope. But he has lost his best Sunday temper several times because some Auntie or Uncle has stuck a stamp to a letter or has used a stapler to staple check or bill to a letter. Cigbo breaks all his claws trying to get the staples pried up. Worst of all is the bill that is stuck to the letter with Scotch tape and which gets peeled in taking off the tape. Cigbo wishes to ask, “How would YOU like to break all the claws off of your front and hind paws opening your bulletin if I borrowed boss’s stapler and clinched all the pages together right in the middle, or stuck the sheets together with some of that glue [or] did something else that was terrible inconsiderate?” Last but not least, Cigbo sadly announces that next month is time again for the quarterly sorting of his list to see who hasn’t been heard from for so long that he must be placed on the “inactive list.” As stamps and envelopes are in short supply now, “Cigbo warns that this time no letter will be sent – the Bulletin will just fail to come. (About ten Bulletins come back each month from HRAs who have lost interest or have moved away and have not had the grace to send a postal to say “Please stop Bulletin and count me out.”)

A QUESTION HAS BEEN ASKED

A question has been asked by HRA R.L.A. concerning the pronunciation of the several most used words in Huna. In Hawaiian, the vowel sounds are approximately: pronounce a as in arm, e as in obey, i as long e in machine, o as in old, u as in moon. Accent all syllables about the same. Aumakua as aum-mah-kooah. Huna as who-nah. Auhane as oo-ha-nay. Aunihipili as oo-knee-he-pea-lee. Mana as mah-nah, water, symbol of mana is wai pronounced as if the w were half v and the a and i were both short and run together something like saying “y” or “vy.” Kahuna as kah-who-nah. Aka as ah-kah. Honolulu has a long o each time and an oo for each u, as Hoe-no-loo-loo. Hawaii as Hah-vah-ee. Most usual mistakes are hue-na instead of who-nah, Ha-way-yuh for Haw-vah-ee, Hony-lulu for Hoe-no-loo-loo, Y-ki-ki for Vy-kee-kee. These pronunciations are not perfect, but will get any good HRA past unless he visits Hawaii and runs into HRAs, Charlie Kenn or Theodore Kelsey, our two Hawaiian language experts.

SPEAKING OF HRA CHARLES W. KENN reminds me of a letter received from him not long ago concerning the elements in Dianetics which were known and used by na kahuna and the Hawaiian people in general to a surprising extent. But let the letter tell the details:

Dear Max:

Just a brief note to say that I have purchased and read the Hubbard book, DIANETICS. It took me some time to get the material soaked in. It was, as you said, rather slow reading.

Then your Bulletin reporting on the book came and I read it through carefully. I soon became convinced that na old kahuna were proficient in the use of “auditing and Dianetic reverie” – also in handling the “engrams” etc.

I reviewed my notes, made when I was the secretary of a Hawaiian study group organized at the instigation of Dr. Buck in 1937, with such people as the late Prof. Beckley and other old timers as members. There were eleven members. All have passed on now but me. At that time we spent much time on the herbal medicines and lore of the ancients. One woman member, who had practiced healing with Hawaiian herbs for forty years or more and who has given me much important information, spoke at length on pregnancy, prenatal conditions etc.

She would say, in effect, that the unborn child in its mother’s womb was able to hear and absorb whatever conversation went on near the expectant mother. For that reason, in former days, everyone tried to hoo`hauoli (make happy) the mother. Only pleasant things were said in her presence and everything was done to make her condition more pleasant. She was taken to the sea beach and there her stomach was carefully worked on, so that the child inside would be hoo`huli (be turned around) from time to time. This was like a mother hen turning the eggs around or as is done in a modern incubator for chicks.

Lullabies were chanted to the expectant mother as her body was slowly rubbed, to quiet the child inside. Before delivery the child was spoken to and told to make its entrance into this world quietly and safely for the mother’s sake.

There is a na kahuna term for Dianetics, dianetic reverie, engrams and every comparative step. The na kahuna tried to do all that was possible to bring the child into the world without engrams, or with the minimum number of them. He also did “dianetic auditing.”

The woman above mentioned always talked to the unborn children of her own children, telling them such things as to be kindly and obedient, to have sweet tempers, and always to have respect for their elders. She (being versed in herb lore) was careful what food should be taken by the expectant mothers – nothing that would develop what the Hawaiians called ea (white thrush or Aphtha, a vesicular disease which affects the mouth, genitals, brain, spinal cord, and other parts and organs of the child).

In this art our present kahuna friend in Kona is a master. It prevents bodily debility because all possible parental weaknesses are gotten rid of through feeding the child herb juices as soon as it is safe to do so. I might add here that the kahuna in Kona is of the laoaau (herbal) class, also of haha paacao (diagnostician) and of the kahea (instantaneous healing) order. In addition, he is a kaula (prophet), his special kind of prophet being of the order of Papa Kaula Kuialua (the class skilled in foretelling the success or failure of battle, also versed in the lua or Hawaiian counterpart of jiujutsu. It is the highest manifestation and its success is based on gerontology, which is the maintenance of physical and mental well-being and which, in its esoteric sense, depends upon the development of psychic ability to foresee disaster and ward it off.)

As I told you in a previous letter, our kahuna friend demonstrated on Mr. Kekahuna for me the method of diagnosis, using the index and middle fingers of the right hand like a stethoscope.

The lomi`lomi art is also a part of the skill of the kahuna haha`paaoao, as here the diagnosis and lomi`lomi arts are combined. He could also be termed a kahuna lapaau because he is able to prescribe the proper remedy after his diagnosis. He’ll tell what is wrong with you, then what remedy to apply or to take. He is known from Hawaii to Kauai and highly respected for his knowledge, being referred to as he na kanaka kaulana – a famous man.

Best wishes, Charlie

I anticipate letters from a number of HRAs asking where to find this kahuna and whether he will give healing treatments from a distance, so will try to answer the questions in advance. This very old Hawaiian remembers all of the old lore as he learned it in his youth, but seems no longer to be practicing. In his letters to me, Charlie has said nothing of any healing work being undertaken at this late date. As to the additions to our knowledge of Huna which are being supplied, nothing has come through from Mr. Kenn or from Mr. Kelsey to help us as yet. It is one thing to have learned to use fine natural psychic powers and to have been able to get results with the various simple rituals, but another to teach others what took many years to master, even when naturally psychic. If Cigbo had $10,000 for use in his box, it might be possible to bring this kahuna to California for a time, together with Charlie to translate. It is not against the law to be a kahuna and to use the old methods of healing over here, so something might be accomplished. However, as things are, Mr. Kenn will eventually put all he has been able to learn into book form.

TWO TYPES OF HEALING

For the past year we have been trying out, as HRAs, two types of healing, (1) treatment of those who can work with us and in that way co-operate in the healing effort, and (2) those who can do little or nothing to help themselves.

Both methods have been successful beyond question when the prayers “hit the mark” as na kahuna would say. In the past few weeks I have had much reason to rejoice and give thanks to na Aumakua for the improvement in our insane young man, Gregg, whom a number of us have continued to treat regularly despite the outward appearance of alternate gains and failures. A letter came from Gregg’s mother four days ago, and one this morning as I work on this Bulletin. She visits him frequently, taking him special foods and doing all she can to keep him physically fit. I know that you will all be greatly pleased to have this good news, so reproduce parts of both letters.

“Just a short note to tell you Gregg continues to come thru the astral fogs. Yesterday, Sunday, he was ahead of his all-time gain to date. He was on the patio when we arrived and we walked him a little. He talked logically, although he had a hard time finding sufficient words to express himself at times. I had his own camera with me and he recognized it and asked me to be careful of it and “take it home.” When we were going into his room, he saw me pick up a rather heavy grip-container in which I carry his food. He reached out and said, ‘Let me help with that.’ He took it and carried it to his room, but there the thought persisted and he still wanted to help – not to put it down. You see what I mean. THOUGHT is coming back to him, but needs regulating – that sort of thing.”

A few days later : “I know that you will be happy to know that Gregg was finer than ever yesterday again. He really was. Ate his own meal – - talked with us. We heard a patient at a distance yelling loudly and he said to me, “Don’t mind him, let him yell, his mind is on that plane. All minds have their own plane, that’s his, so let him alone.” It was a bit of a jolt to me. Frankly, I’ll never encourage depths of thought in him, ever again. He saw so clearly – TOO early. He got LOST to earth completely – couldn’t get back. Not good. He again insisted on carrying my grip in, saying, ‘It must be heavy.’ For the moment, it is enough that he is finding balance again. Wonderful. I am almost stunned. No words for it. GLAD and thankful. Beyond a step at a time now I cannot think or go.”

HRA H. J. Schnedler, of Detroit, wrote on August 15th: “At the TMHG hour I am, and have been for some time, concentrating on the case of Mr. Gregg. Quite a flow of mana is leaving my body at these times, so I will continue it in the future. I am very happy in taking my part in this work and look forward to greater things. I also want to report more success in healing since I last wrote. I have long been afflicted with hay fever. Last season I noticed a marked improvement, and this season not a trace of it. I am at last, also, completely rid of a very annoying form of itching eczema above my right knee – which spread constantly for over ten years and no doctor could cure it. It all left recently. You will recall that I asked THMG [for] treatment for it some time ago.”

HRA B. K. of Alabama writes: “I am still praying for Gregg B. and know that he will be OK in time.”

HRA R.H. writes concerning the training of her little son who is nine and has had same experiences already in psychic lines. She hopes that he may grow to be a great kahuna, but is uncertain what to teach him. Considering the above letter from Gregg’s mother in which she expresses the fear that her son was allowed to go too deeply into occultism too young, this is of interest to us all. “I am fascinated watching Johnny and I have talked a lot about our guardian angels as I always did, but I am shy about introducing him to the more abstract concepts of Huna. He would be puzzled about the guilt fixations, etc. I think the reason he is so protected is that he has none. I have worked ever since he was born to prevent that, even when I went through a fundamentalist stage, for I know how handicapped I was in that respect. If anything occurs to you that I should include in my training, would you let me know? I mean, my training of him.” (I think it very wise to go slowly with the youngsters. Give them the simpler and less confusing ideas of Huna as a matter of course, however. They can understand the idea of the Auhane and Aunihipili and the Aumakua at an early ago, also the doctrine of non-hurt as the guiding principle of life.)

A NEW HRA PROJECT

We seem to have become bogged down in our efforts to find just the right thing to do to “raise the vibrations.” I have been reading with great care the letters that have come in on the subject and also have been checking back and forth in books, but the best I can do as yet, using the Bovis biometer for testing, is 900. I will continue to work on this problem, and request that those of you who are working forward on these lines of thought and experimentation will continue to do so. I feel that it is important.

What may be of even greater urgency in the near future is to combine our efforts to use our psychic powers and get glimpses of events in the near future. Several HRAs have written to ask me what I thought was going to happen in the next few years, and how the coming events may best be met.

I have just been looking over HRA Wing Anderson’s book in which he gives a collection of prophecies taken from sources other than the Bible. I have also seen several books written to give the conclusions as to “cycles” which effect business and prices, cause booms and depressions. The four cycles which are most generally recognized have their “lows” all arriving at the same time within a matter of a few weeks in 1952.

The spirit communicators of the Mark Probert circle (known to most of you through HRA Meade Layne’s ROUND ROBIN magazine and the BSRA releases) are most pessimistic in their predictions, as are the majority of communicators whose messages come to my desk via various HRAs.

In my years of observation, I have seen that the great majority of predictions made by spirits had, as a common fault, the fact that they were colored and influenced very strongly by the thoughts held by the sitters in the circle or what the medium may have been thinking. As the subconscious and the body of the medium must be used by the communicating spirits, it seems that they cannot prevent their own ideas and those of the medium from getting tangled and worked into the body of the prediction.

I have been warned twice of small dangers which lay ahead for me and which were later passed successfully when they came. On the other hand, I have sat in circles where dire “end of the world” types of prediction were very earnestly urged upon us. In Honolulu, around the year 1923 as I recall it, there was a gentleman who used the pendulum and his psychic powers with great enthusiasm. He lectured, gathered around him a circle of interested people, and climaxed his activities by presenting what seemed to be an almost letter-perfect case for a series of vast tidal waves to strike on a certain date. I remained skeptical, having seen too many such predictions fail, and on the “Great Night” did not join the group, which took refuge with food stores and other things on the top of a high hill back of Honolulu. Nothing happened, but still it might have been a genuine event and it might have been correctly foreseen. I could have been overwhelmed by a great wave as a reward for my skepticism – but that time I was not. I am not so sure about the predictions of this present day. All I am sure of is that there is a long chance that most predictions are no better than your guess or mine.

If you have a copy of HRA Dr. Nandor Fodor’s ENCYCLOPAEDIA OF PSYCHIC SCIENCE, you will find, beginning with page 297, five pages of fascinating and illuminating information covering prophecy and prevision or premonition. On page 73 begins a splendid article on crystal gazing. On pages 44 and 45, clairaudience and clairvoyance are discussed. In my book on Huna, SSBM, Chapters VII through X review the subject from the Huna point of view as well as that of psychic science.

I suggest that you take time to go over this and any similar material you may have in hand to get your mind turned into this channel of thought before you begin to work on this new project by which I hope that we may collect a good amount of prediction, then see what parts of it agree. If we find certain events foreseen by several HRAs in much the same way, we will have something rather important to go on.

A thing that HRA O.F. Stone of Knoxville, pointed out some time ago for us, seems to me at this time to be a most promising key to successful prediction. I intend to keep it well in mind as I get into the experiment.

This is the key to the subconscious and its strange method of presenting in symbols the things it gets, at our request, from the Aumakua – things relating to the future.

Mr. Stone found that, in his dreams or during his relaxed moments, the symbols would be given to him – not the actual visual picture of the future event or condition. After some study of the matter, he learned that if, as soon as he awakened or otherwise became aware of the symbol, he would at once ask aloud that his “George” give him the meaning of the dream or symbol, the meaning would very quickly flash into his mind.

We do not know why the Aunihipili works so much in symbols, but we know that it does. In psychoanalysis we find constantly that past events and fixations are all bundled up to make a symbolic picture. Dr. Fodor, in his many recent books and articles on this method of probing the contents of mind, has repeatedly told of his own experiences in running into symbols of this kind when working on his patients.

It is now known that many of our dreams contain parts which cover up prevision in symbols. In using the method invented by Mr. Dunne, as described in SSBM, there was not enough stress laid on the fact that one must watch for symbols which may embody things to come. If you try that very excellent method of taking paper and pencil and writing down dreams as you awaken at night, be sure to ask your Aunihipili the first thing in the morning to give you the meaning of all the symbolic things it has presented.

One of the stumbling blocks over which I have already tripped, is that I may remember a dream in the morning or when awakening in the night – the dream being of some seemingly non-symbolic happening or condition – only to discover that there was definite symbolic prediction behind the simple and ordinary-seeming thing seen or done or found happening in the dream.

If, after you have worked a time every day for a few days to saturate your George with the needed understanding of what you are desirous of doing, you make your request that he contact the Aumakua and get prevision, and give it to you in a dream or clear foreseeing of some sort, George responds – and gives you a dream of Great Aunt Clara smoking a large black cigar … well, then you will get the idea. You will ask George at the moment of awakening what he was trying to pass on to you. You might just have it flash into your mind that you were going to have to do something that you greatly disliked doing – and then you might remember that the thing Great Aunt Clara loathed above all else was tobacco and that, if she had to smoke a cigar, it would be symbolic of something most heartily disliked.

If the symbol is not explained quickly, it may be that the dream event was just ordinary and not symbolic or concerned with the future. However, it will do no harm to tell George (or Georgette, if more appropriate) to repeat the dream or be ready to give you the flashing solution the following morning, at which time ask him again.

Prayer to the Aumakua for guidance for yourself and your HRA fellows in the project should be a regular part of the work. This will help get George into the swing. Also, speak to him directly and tell him what he is to do. If you can develop some lasting interest and enthusiasm in the effort, and can hold your expectant attitude at the proper times – before going to sleep, for instance – it should not be long before you will begin to get results.

I plan to get a calendar for 1951 if I can find one and start in January, circling a date in each week and telling my George to try to get information as to happenings and conditions for that time. I have been visualizing the front page of my daily newspaper and seeing in my mind’s eye some future date. After a pause to allow George to try to get information as to what the news will be, I try to get a reading of the headlines. If nothing is obtained, I tell George to sleep over it and show me the headlines the next day. It is most interesting to see what comes through. Phrases, single words, pictures, symbols, sounds, and even smells, colors and tunes are arriving. Old headings of former “Extras” may also come back and, as they may contain a symbolic meaning, I keep careful track of them.

For those HRAs who are accustomed to using suggestion, it may be possible to get us some prevision material through some gifted subject. Two years ago, when we were having regular group meetings in Los Angeles, one of the group told us of a series of experiments in which he had used suggestion to progress a young married woman into the future by years. I have forgotten how far ahead she was when they came to a period so filled with sorrow, trouble and terror that the young woman refused to go on farther.

I was very much interested in the method as it was described. The subject was given the suggestion that she would progress to the desired year. Time was allowed for the progression to take place. “Are you able to hear me? And can you tell me the date?” would be asked. Eventually the date would be given. Following that there would be questions such as, “Where are you? Where is your husband and what is he doing? Are you happy and well?”

The young woman was a resident of Los Angeles. As she went ahead into the future, she described her surroundings and told where she was and what she and her husband and friends were doing. In the end, she was someplace in Arizona and the bottom had dropped out of her little world. She was so stunned by events that she was hardly coherent, in a dazed way she tried to tell what had happened, but could not make the conditions clear. She had lost all track of her husband and of her friends, she no longer knew what was going on in the world – seemed to be isolated in some small settlement.

I suggest that you make a few notes each day as to your work and, when the results become certain, set them down. In a longer or shorter time you will have material enough to use in making a report.

In making your report, give the method used briefly, as “dreams” “crystal gazing,” etc. Be sure to record the dates of all the readings you get in the newspaper type of experiment. Also watch for the place, if you find you are getting an AP dispatch. If you ask for letters from loved ones as they may arrive in certain weeks in the future as, say Christmas 1951, you may bring through things of importance to relatives and friends as well as to the project.

One thing I wish to ask, and that is that you do not write me accounts of your dreams if they are filled with symbols that you cannot get your George to explain. If you cannot explain them, I will not be able to do so. (I have already run into this situation and speak from experience.)

One more thing – a very important thing – please do not expect me to write acknowledging your letter or commenting on your dreams or symbols or report unless it is of urgent importance that I do so. Also, if you will remember to tell me on your report whether or not I can put the material in a future Bulletin, I will be greatly helped. And please say whether or not I can credit it to you or not, and whether to your initials only or full name, and if your address or just your city may be given.

HRA Wing Anderson, in his collection of prophecies already mentioned (PROPHETIC YEARS 1947-1953) page 99, has a prophecy made by a Wisconsin minister. It was received from him in 1945 and seems to have been based on fore visions covering some years.

This prophecy is of particular interest to me and will be to all HRAs because of parts of it in which Huna principles seem to be described as part of the predicted “new world religion modeled upon a basic formula. People will respond to it willingly, for it will be a soul religion as well as an intellectual one.”

Here are other parts: “There shall none hurt any more his neighbor.” (Check the non-HURT basic doctrine of Huna.) “Within the next decade (by 1955) all the changes predicted will take place, such as the downfall of the greedy and wicked and the setting up of a new economic system.” (Note the mother-father Aumakua hint in the following.) “Now they will learn that breaking the laws of Mother Nature and Father Creator has made disease-ridden bodies.”

I will report progress of the project in the Bulletins as we go along. It may take us a short time to get results or a long time. In any event, I will keep you posted. MFL

September 1, 1950

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

THIS IS TO BE A LETTER BULLETIN FOR THE MOST PART

I always plan to share a large number of HRA letters with you, but usually get off on some preachment or other and come to page 8 with letters hardly used at all.

SUCH INTEREST has been shown in the healing work being done by HRAs and by Spiritualists the world around. A surprisingly scant number of the HRAs have more than a small and secondhand amount of information on the very broad subject of spirit communication, medium ship and spiritistic phenomena.

Spirit intercourse on the part of the uninformed can be very dangerous. I have had several letters in the past two years from people who have discovered that they could contact spirits and who have happily cultivated this association, only to find later that they could not rid themselves of the spirits. Some were unable to shutout the “voices” speaking to them psychically and often urging them to do strange things. Some were awakened at night with all the horrors of being choked or otherwise attacked by spirits. Not a few went beyond the reach of good sense and took the lies and bad advice of spirits as true and perfect, finding later how badly they had been served.

Not only Aunihipili spirits – separated from their na Auhane at death – but normal two-self spirits of evil nature are dangerous to the beginner. These are “the horrid things of darkness” which na kahuna fought with surcharges of mana backed by hypnotic suggestion and by prayer to the Aumakua – or with the help of good spirit friends who could be given a heavy surcharge of mana and thus made able to drive away the spirits which were attacking the living patient.

From my personal experience and my studies, I pass on to all of you the conclusion that the beginner should “sit” with an experienced medium who has a set of reliable and tested spirit friends – “guides.” These guides will almost always find reliable friends to watch over the beginner and tell what dangers may be encountered. Even after such an association has been established by the beginner and after he has developed his ability to let the spirits work through him as a “medium” or after learning to hold converse through automatic writing, ability to hear psychically when they speak, or by some other method, there remains a slight danger. Now and then an uninvited spirit entity will break through the guard of the guides and make itself known.

However, once guides of a high order have been found, there can often be accomplished, through their help, healing which ranges from slight to the instant and miraculous. My long study of the instant healing through spirit aid has made me conclude that advanced spirits probably have, more often than we, learned to contact na Aumakua and call down their aid. (This applies to all of the production of what we call “physical phenomena”). Na kahuna were able – the best of them – to make the Aumakua contact directly for instant healing, but thus far none of us has learned to be a good kahuna.

HEALING WITH SPIRIT HELP

Not all patients can be healed by spirits working through and with the living. (Huna tells us that guilt or other fixations which stand in the way of Huna healing do the same in the case of spirit healers). As a rule, spirit healing is more or less a progressive matter which takes a series of treatments. Often there is considerable need for instruction which will make the patient change his attitude of mind and give up hates and fears so that the healing can be undertaken. In one of my favorite Spiritualistic magazines, HARBINGER CF LIGHT, (Box 64 A, G.P.O., Adelaide, South Australia. Subscription $1.75 per year, post free. Edited by the good friend of Huna, Rev. J.T. Huston, N. D. You can get an international money order at the post office.) the July issue of which has just arrived, there is a very excellent account of the history and work of the top-grade healers in England. Let me give a few highlights from the article as taken from THE TWO WORLDS magazine of England.

W. T. PARISH, in about 1927, was instructed to lay on hands and give absent treatment, with spirit aid, the patient being his wife. She had been operated on for cancer and had been told that her case was hopeless. She was cured in nine months. The news of the case was spread swiftly. The churches refused to be interested. The doctors caused a law to be passed making it a crime to state that cancer was or could be cured. Soon, however, Parish was getting 15,000 letters a year asking for treatment. He was instrumental in healing many whom he had never seen. He died after seventeen years and after his death his work was carried on by others, especially by Harry Edwards. Mr. Edwards not only demonstrates the healing powers, but travels extensively in England, healing at public meetings and spreading the knowledge of Spiritualism energetically. (He does absent healing also. His address is Healing Sanctuary, “Burrows Lea,” Shere, Surrey, England. Contributions are expected with all requests for healing aid, about $10 being the lowest, with more to be given when cured.)

C.A. SIMPSON is another well established healing medium. His guide is “Dr. Lascelles” and his work includes healing by a combination of spiritual teaching and spirit healing. Dr. Lascelles lectures through the entranced medium and attaches great importance to prayer. On file with this “Harmony Prayer Circle” are over 20,000 letters telling of healing and protection obtained through this center.

W. H. LILLEY has for a guide a Hindu, Dr. Lejan Tari Singh, who passed over in 1914 and who diagnoses disease and decides on the cure, often herbs. With herbs and other items to help, the healing is often spectacular. The cures made while the medium toured Africa were reported to be as good as in England. The movement is reported to be growing rapidly.

A LETTER FROM HRA D.G.H. of Chicago gives us an excellent report on this branch of healing as used in conjunction with the basic understanding of Huna elements. I quote: “As I told you in a previous letter, I am honored by being used as an instrument for healing by such Spirit Forces as Prof. Samuel Springer, Sir Cecil Rathbourne, Dr, Heinrich Himmler and many others. In the healing process or ritual I also use some of the Huna ritual or methods which I have learned through my association with you. Every case has been successful when the patient has been co-operative, but as you know, it is impossible to push over the Bank of America with your little finger.

“I have been told not to slight the other Forces that have helped me in other capacities, so here goes. There is one (spirit) that travels constantly with my wife and me when we are driving. We have escaped several mishaps that could have been serious. He told us that he is called ‘Nehod.’ Believe it or not, we never have to worry over finding parking space. There is always ONE space wherever we go whether it is in Chicago or another city. We are just back from a Texas vacation and we always found a space in every city that we visited, regardless of the time, day or evening. This may seem pretty far-fetched but, on my honor, it is true.

“The first named Forces have told me that they have a mission for me and are now grooming me to that end. I am grateful for this opportunity to help those in need. I have wanted to write to you many times, but like you, I am trying to burn the candle at both ends, but I do want to tell you that I appreciate receiving the bulletins at all times.”

From ETHEL M. ROBINSON-HRA, of Route 1, Box 187, Leavenworth, Wash., comes this letter of interest to our TMHG circle and to any in her part of the land who may be interested in a place away from war conditions in the coast cities.

“Dear Max:

I received your card and many healing vibrations are coming my [way] from TMHG. The Xray picture showed bones overlapped in the cast. (Broken wrist being treated. MFL) The day I wrote you I felt a desire to pull the fingers protruding from the cast, it resulted in a warm sensation in the wrist and ease of pain. I feel certain the broken bones are now knitting end-to-end. Tell Cigbo it wasn’t his kind of scratching that I was doing. I was scratching a horse and he took off and landed me on my wrist.

“P.S. Most inland bomb shelters and retreats are filled up. I am offering my home as ‘Sunshine Retreat,’ east of the Cascades, for HRAs and BSRAs or Spiritualists who wish to store food and clothing here and have a place to come to in event of coastal bombing or geological upheaval. There are three vacant rooms; perhaps you might mention it in the Bulletins.”

COMMENT: A rough drawing of the Sunshine Shelter shows also a 30×30 roam in which a dozen bunks are along the walls and tables and shelves at the end where there is a 10×10 room indicated. (Cigbo wishes to send this message. “Please, Auntie Ethel Mary, preserve ME a little spot near any mouse hole you might have, and close to the stove – mebby on top of the wood box, if it has a lid – if you have a stove and a wood box.”)

HRA Lewis C. Cornell, RR 1, Poland, Indiana, who might welcome a few letters from other HRAs who are earnestly experimenting, has been an ardent worker in making all the tests suggested in the Bulletins. He writes: “I had a little experience in raising the vibrations last Sunday evening. I went down to work (with the pendulum), with that question uppermost in my mind. I put George to work (the Aunihipili) and kept him on the job. I had to call him back a few times as he wanted to daydream and build air castles. The last time I called him back, I told him I wanted to know how to raise the vibrations and he came up with the answer. ‘The subconscious,’ and the answer satisfied me that if you want to raise the vibrations you must put George to work to do it and keep him on the job until he does.”

COMMENT: That is true, in all probability. What we have still to learn is just what the Auhane can best do as its part of guiding the Aunihipili and getting it to do what is expected of it. In the last Bulletin I said that the Auhane needed a good surcharge-supply of mana to enable it to keep the Aunihipili under full control – to make it pay attention closely to the work in hand, otherwise there would be a quick loss of attention and failure of concentration. One of my friends read the Bulletin and objected that the Auhane was the one who had the logic and who should certainly be the one to do the concentrating on the thing selected to think about.

As I see it, concentration is a state in which the Aunihipili and Auhane BOTH must focus their entire power of mentation on a single item. For example, I wish to solve a problem in mathematics. I have to look over the problem with great care to see whether it can be solved by arithmetic, algebra, geometry, or what. It is easy to see what happens if, in the middle of the fine-pointed effort, the Aunihipili pulls us away from the task and we find clipped, into the focus of the mind, thoughts of the war news from Korea, so that we have to stop and bring the Aunihipili back to the problem.

CONTEMPLATION, MEDITATION AND CONCENTRATION

Recently I experimented with what I thought might be contemplation, meditation and concentration. I tried to hold before my mind’s eye the concept of na Aumakua. In order to think contemplatively or meditatively on this concept, I had to depend upon the Aunihipili to recall for me all the associated memories which I possessed in relation to it. With a surcharge of mana taken on beforehand, it was no less than amazing how much better George did his part of passing along the flow of memories and staying right with the job instead of going bug hunting, or is the word, “wool gathering.”

HRA A.M.H., who joined us rather recently, is already well into the work. After being slightly mixed up by the materials at first contact, she now writes:

“Thanks very much for your letter and for the back Bulletins. I see from them that I am not the only one who did not come to a clear understanding of mana and what it is. I study and find the material more and more stimulating and helpful. I feel that I have contacted the Aumakua – something infinitely real, comforting and unforgettable. To me, it became a presence to which I turn daily.”

ERA Howard D. Clark, Box 208, Yucca Valley, Calif., deep student, provides a book review in a paragraph for us.

“I have been reading Overstreet’s THE MATURE MIND. Many striking passages such as ‘… patterns of society are planned to create dependence and can succeed only by doing so.’ No doubt it’s why many need to be soothed like children by some religious pabulum, so terribly dependent on it that if the dose doesn’t taste good they dash frantically to another. Overstreet says, ‘One mark of growth is the lengthening of the attention span, the immature mind hops from one thing to another, the mature mind follows through.’ He finds society full of immature patterns.

“Bulletin 38 – yes – (he continues later in his letter) Huna gives me the grand feeling of vast horizons, limitless fields, the thrill of possible discovery and the feeling that no matter what we learn, it will not be the end. Most of the ‘isms’ I have encountered seem to have finished all growth, nothing more to learn, and had closed the openings for more to come in. I want to give my emphatic approval of your use of time and energy for work instead of writing too many letters. There is no loss of contact when we feel and know you are there, keeping the fine work going.”

From HRA H.M. Wagner, now regional director of BSRA and resident in Florida at DeFuniak Springs, comes valuable confirmation of the beliefs of na kahuna. It was their belief that only parts of the future were set and fixed well in advance, and only these parts can be foreseen (through the aid of the Aumakua). Reporting on his protracted research – this time in the field of spirit communication, he tells us:

At another time (séance), I had remarked that we had found the communicators to be dependable in their predictions. He (the spirit) replied, ‘As far as we can see, but in many things the future is not formed perfectly yet because there is an element of free will. At least seeming free will. From where you are paths go in every direction and we cannot tell what you will do – which path you will take from any given point. If you take the left hand we can tell you what you will meet on that road; if you take the right we can tell what you will encounter on it. But these radiate like a spider’s web and your choice of paths seems to be a matter of free will. The affairs of nations are formed somewhat farther ahead, naturally, as the machinery is more cumbersome, this seems to be a restatement of the ‘fan-shaped destiny’ expounded in Africa by Wamba to William Seabrook.” (The communicating spirit was a former African chief.)

Concerning the Korean situation, this communicator had a very interesting thing to say. ” … this is a contest between two groups, each seeking control of the world and its resources. One group is entirely conscious of its aims while the other is only partly conscious. Those in the background know what they are doing, but in the front they have innocent actors who imagine they are strictly humanitarian.”

RAISING THE VIBRATION

From HRA Ernest S. Bateman of Seattle, known by letter to many of you because of his offer some time ago to use his pendulum to get answers to problems from what he believes to be his Aumakua, took up the matter of raising the vibrations with his pendulum method and reported. Here are parts of the report.

“After a lengthy conference with my Aumakua via pendulum, we make the following report on findings:

“Our na Aumakua make all necessary adjustments in our rate of vibrations to accomplish results for which we pray, if a surcharge of mana accompanies the beginning of the prayer rituals. On page 8 of Bulletin 37 you suggest that there may be ‘vibrating clusters of thought-forms which are out of tune.’ WE claim that proof of this is evident when fixations are drained off and one is cured, and concerning your ‘aim at restoring the vibratory harmony,’ WE believe that a surcharge of mana furnishes the power while direct healing thoughts applied when requested, under the direction of the Aumakua, restores the harmony of vibration and completes the cure.

“When I succeed in hooking up the loose ends of my research in the technique of na kahuna when securing complete domination of the heat vibrations in firewalking, I will report. But, I have yet to fail to heal on any case accepted, and several remarkable successes will be reported in the near future.”

ERA Howard Weber, 7238 Senator Ave., Detroit 9, Michigan, writes:

“Dear Friend Max:

“When, by error, you mixed my letters with those of Herman Weber, you began what looks like a start of a grand friendship; I am going to stop to see Herman on my way east next month. If there are any HRAs in the Detroit area who would like to get into a good sincere discussion occasionally and perform some experiments once in a while, please let me know; I would like very much to meet a few. Really, Max, there is no one of my acquaintance with whom I may discuss Huna or any subject closely related without having them give me the look that says, ‘Why isn’t this guy in a straight jacket instead of being allowed to go free to threaten our women and children?’

“The Bulletins are great!!! I mean it. I feel that sometimes you may wander away from Huna, but they are interesting and enjoyable. A few have really kept the gears in this skull of mine moving, and believe me, Max, we Huna Associates are on the path to something this old earth is yearning for.”

HRA Bessie Neeper, of San Diego, tells of a method of raising the vibration.

“I think my first conscious sensing of a method was back around 1918 or 1919, when I was reading Max Heindel. On the last page of one of his books – don’t ask me which one – he had full length drawings of a man, and demonstrated with swirls the aura, the auric egg, the lines or stresses in that aura. His point was that this aura would move in one direction or the other, as the individual was either positive in his approach to life, or negative.

“In experimenting with that swirl in the aura – I’m probably using unauthentic terms – I tried moving it left to right, then right to left. I finally settled on a movement up-right-to-top and top down-left-to-bottom and up-right and around again, same direction of movement as a watch hand. For me, the force and thought are centered in the solar plexus, with the breath a slow in drawing, to as full as I can hold it, and then as long as I can hold it. With my feelings and consciousness centered in this swirl, I wind it, as one would wind a watch spring if without a key, round and round and round – the heart center being the key – to the rhythm of the heartbeat and the blood pulse. As you do it you can feel the heart beat responding, and as the heart beat responds to this winding around and around, the tension in the auric spring becomes tighter and tighter and the swirls (also the vibrations) rise. I have never pursued the winding beyond what I have felt was sufficient for the time. It would perhaps blow off the lid at some point if I continued too long at a stretch. It clears the mind, the sight, and the understanding. It strengthens the protective wall through which adverse forces cannot go. I have used it when I felt low physically to tide me over until I could get out of the office and stretch out on the grass. I have used it when I am around too many people of too conglomerate vibrations. I have used it when I have to contact those with colds, flu, or minor contagions. And, I have also forgotten to use it when I needed it most.

HRA John Hilliard, of St. Paul, and familiar to most of you through his Round Robin articles and booklet, sent in an eight page letter on raising the vibrations. Here are a few bits for us to consider. (I wish I had space for all.)

” … so here are my two bits worth of experience and theory. To ‘raise the vibrations’ so to speak, the physical condition to be reached is simply one of complete but wide awake relaxation. The Aunihipili is definitely involved. He’s what gets his vibrations raised. After we have accumulated a surcharge of mana, the next step is to arouse the mental-emotional state.” (He goes on to explain his belief that the Auhane must make the mental picture of the desired condition in any such undertaking, and that emotion – the element furnished by the Aunihipili – must be aroused. The result is a mixed feeling-reaction, in which the Aunihipili and Auhane function more or less as a unit and in which condition the thing visualized by the Auhane appears real enough to cause the combined selves to react in accord with the visualization.

He writes: “I found that sympathy, affection, reverence, etc, do not ‘feel’ in the pure state as they do in the mixed state when they are focused on a physical object. Sympathy is green, affection red or pink, and reverence [is] blue (as seen psychically in the aka body or human aura,) “How to contact the Aumakua is the next and harder step. The Aunihipili and the Ahune must be refined and concentrated (as to their vibrations). The highest vibration is white with the faintest tinge of purple. Auhane visualizes it and keeps the aura blue (by visualizing), while Aunihipili relaxes and reflects in feeling the coming together of the two visualized colors. Auhane tries to build up a perception of the presence of the Aumakua. That is, one tries to become identified with the Highest.” The contact, once made, may be for some like a climax, a rising to the Samhadi State (one of ‘union?’). For others, it may be a slow unfolding of the understanding and the ability to accomplish things through the use of the manas.

“The world of the Aumakua is that of abstract thought, hence the practice of color-feeling. What we are trying to do is link up the awareness of the three selves. When this linking is complete, we are spiritually lifted up, as you put it. Until we have taught our Auhane and Aunihipili to act with the Aumakua as a team, in harmony, we get few percepts, and no good results from our prayer efforts. I believe that our first goal is to awaken to the wholeness of our being – hence the need of: practice to become well acquainted with ‘George’ (Aunihipili), and to make him work with the Auhane. ‘Mary’ to seek reunion with the Aumakua. But we have to become clearly aware of each as a living sentient entry, and learn what each can do. Each has his peculiarities, his specialties. Altogether they make the Superman. Separated and uncooperative we have the usual knitted wit called homo sap!”

HRA Mrs. G.H., of Palo Alto, who has been ill for some time and who has been working hard to learn to use Huna, won through soon after reading Bulletin 38. She found, as I have done, that phrases from the religion of early years come back and bring with them trains of thought-reaction related to moments of highest vibration or what we vaguely call “spiritual uplifting.” Or I started to accumulate mana at about twenty to twelve (night), and between that time and twelve I went through the Thomas a Kempis prayer and then I got some more mana and really got to work on George. (Suddenly) the words came to me. ‘For my yoke is easy and my burden is light,’ and with the words came, the blue of the Virgin’s robe and lovely coral pinks and everything that was beautiful in the way of colors – great patches of them. And I said all the prayers I could, quickly, because I felt that the glory and the power had touched me and that I could pass some of it on. And when I said my own prayer, one thing I did which I shall always do after this: between each request I said, ‘THE DOOR IS OPEN.’ And between times I went on saying or singing softly, ‘For my yoke is easy etc.,’ knowing that it was indeed a magic text, both high and low, because, you see, it is a constant suggestion, like ‘every day in every way,’ and it also tells us that if we would let our beloved na Aumakua help us as they would like to do, the yoke they had eased would be easy indeed, and any burden we had to bear would be light.

“Then I said to myself, ‘I must have raised my vibrations.’ So I got up and brought my pendulum. (To test and compare with her normal reading.) I stopped counting at around five hundred – great powerful swings. I knew that the pendulum would go on, but I felt that I was keeping my Aumakua waiting. I knew that my Aumakua was again in the room.

(later) My eye is much better: another miracle … the lamps are lit, but I keep glancing aside (with the sensation that) the sun is shining on the white paper beside me … This was worth waiting for.”

HRA Dr. M.E. McFall, of the Dakotas, with HRA from its first month, writes:

“I am using Huna on nearly all my patients. (He makes adjustments so has a fine opportunity.) Occasionally I get very good results. Some time ago I was giving my daughter a treatment, when all at once she was startled by seeing three old time Indians in moccasins etc., standing in front of her. I had the strangest feeling I have ever had in all my life. The treatment did her a lot of good. I still sit at midnight and send you nightly power.”

THANKS FROM CIGBO

HRA Cigbo, resident in his cigar box, third shelf over desk of boss, writes:
“Estra terrible wonderful BIG THANKS to all you Aunties and Uncles who have been sending me catnip even if ME and boss don’t write to say MY thanks to you. About this thing of rising the vibrating, I admit it must be terrible important, whatever it is. BUT did you ever stop to think how much more important the work is that YOU and ME do together? – the kind of work that keeps us HRAs going – scratching for three selves, or all if us, to beat the band, and always RAISING THE ANTE in MY box.’ Love, Cigbo

August 15, 1950

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

THANK YOU FOR YOUR SUPPORT AND UNDERSTANDING

Your many valued letters which have come in since the last Bulletin are appreciated more than you will ever know. I have been deeply touched by the warmth and support and understanding which you have all given me at this time when it is such a pull on my – shall I say, heart-strings – to put aside letters from such dear friends without sending an answer. I suppose that I have been unaware until just now, of the large part your letters and my visiting back with lines or pages have meant in the past two years and more. I have taken it too much as a matter of course, and so am just a little startled to discover the strong and clear undertone of loyalty to our work and to such leadership as I have been able to offer.

I have so often had the dismal feeling that unless our Huna work together produced some miracles rather soon, everyone would lose interest. This feeling has been fed by the rather large number of HRAs who have joined in the work in months past, stayed on for a short time, then written to say that they were dropping out to take up some other line of reading or study. Recently, however, I am discovering that the HRAs at the core of our organization have had more than enough abiding interest and understanding to offset the ones who have come and gone, and those who will continue to do so.

THREE UPLIFTING LETTERS

I was greatly impressed and uplifted last week by parts of three letters which arrived. In one of them the writer mentioned in passing the fact that she loved our HRA work so much because in it she had at last found honesty – honest admission that we do not know to a certainty and are doggedly holding ourselves open to truth of any kind and from any source which we come across. This gave me a great uplift of spirit because it showed that I am not alone in my almost fanatical determination that we shall not be lied to by anyone. In my early years I accepted the “teachings” of the self-appointed “teachers” because they sounded convincing and because I knew too little to judge what was said or written. In time, I came to know that half of the “teachers” were not intellectually honest enough to even try to verify their statements. A quarter of them mouthed the false statements of others, not knowing enough to test and judge and sort materials. The rest made up a conglomerate group tainted with outright intention to win cash for teachings they knew were false, or with fanatical lust to become leaders, or with the various grades of ignorance, willful blindness, black cunning and puerile silliness.

My determination has been, from the first, and continues to be, that we, as HRAs, shall remain a body of men and women who are able to carry on our investigations and experimental studies regardless of the end results – for the sake of honest work itself. If, in the end, we come to a point where we see that we cannot continue to progress, we will disband and hang up a shield which is still bright and unsmirched. Meantime, those who seek a “teacher” and who wish to be spoon-fed with unproved and unprovable assertions and dogmas, be they old or new dogmas, will continue to drift in and out of our open doors. I am sinfully proud of the way most of you THINK.

A second letter contained this. “I’ll miss your letters rather much, but I know that your time must be spent to get the most Light for the most HRAs. I haven’t time to hunt up books or to read them for myself, or to experiment more than just a little. So carry on, Max. I am depending on you to let me know through the Bulletins about anything new and important in our line. I’ll keep feeding Cigbo his catnip if you’ll keep feeding us all what ’strong meat’ you can find.”

From a third letter came this. ” … and I suppose I had become a little tired after years of looking for something logical and something which didn’t turn out to be a monument to someone’s egotism or bank account. Huna is like a clean mountain breeze to me. You gave your reasons for your conclusions but did not try to force them on others. In the Bulletins I find the same sincerity, even if you do get a little off the straight Huna line now and then. In the TMHG, I am finding an inner companionship and am catching little glimpses of the Light that I have always known intuitively was there, but which I could not see because of the dogmas and the intrusion of personalities in groups and churches.”

MYSTICISM AND INTUITION

To counterbalance the materialistic approach which we are forced to make to the psycho-religious field and so Huna in particular, we have the mysticism built on such intuitions as are mentioned above. The greatest sense of having found utter verity has come to me in moments of “realization” or through strange flashes or vaguely remembered dreams. This is evidence for the individual, not for the friend or neighbor. Here we tread one of the lonely paths whose markers and sign posts are graven faintly with the cryptic phrases of those who have gone that way.

We have, in our HRA circle, mystics armed with little more than fainting endurance, enduring love and miraculous patience. How often I stand abashed – almost ashamed of my own little selfishnesses – as I read some simple line from one of these whose entire life and strength is spent in a desperately continuing effort to help some other. In these lines one may catch the flashing of the ancient Light between the words.

This morning I had a letter from such a mystic. Some time ago she became interested in the strange story of the rise and fall of the Order of the Golden Dawn in England and America. After reading a book which mentioned Waite’s translation of Levi’s Transendental Magic, she asked to borrow my old copy. She poured over it and over Waite’s critical notes. In her letter she gave me her findings: “However, I believe that Levi reveals the Huna steps in healing. I came to the conclusion that it is useless to try to explain this method. One has to take certain outer steps, but the action takes place on inner planes which are never physically explainable. One deals with an INNER SUBSTANCE – which may be mana or prana but IS ‘faith.’ One simply lets IT work. Yes, as in Huna, one sets the seed, lets it mature – watering it meantime but NEVER digging it up.”

How deeply we long to find that which is true and which will stand the acid test of logic and workability – which will sound that single perfect note within us when plucked with the fingers of the hidden mystic in our beings. How unforgettable are the moments of fragmentary findings, either while waking or sleeping.

HRA Dr. Nandor Fodor is back from his flying trip to England and European cities where he met friends and hunted down several more copies of his ENCYCLOPAEDIA OF PSYCHIC SCIENCE, which, as you know, is our invaluable reference book on the greatly important part of Huna which deals with our psychic powers and with the conditions of life on the other side of physical death. The price remains $7.66 post paid. You may place your order with Cigbo, who has reserved five copies for us, just to be sure, or directly with Dr. Fodor, The Park Central Hotel, 7th Ave. at 56th St., New York, N.Y.

Dr. Fodor has the finest faculty imaginable for collecting the data on given topics and pulling together a sane and lucid summary of facts, historic happenings, theories, and, what is of greatest value to the student, the real significance to be found in the many reports and cases which are cited. He has had the courage to handle reports, cases and materials from which the average professor or “scientist” would flee as from a plague. Even more impressive is his moral and mental honesty. You know at once when you begin to read, that here is someone who has no ax to grind and who is giving the facts as he finds them without the sickening “slanting” or misleading propaganda coloring usually met in cult writings or “teachings.”

No field in the world of thought is so fascinating in its materials as that of the psychic, and in no book covering the field have I found such exciting and absorbingly interesting outlays of cases and reports which have been known to so few. For example, let me quote parts from the long and thought-provoking article on “Dowsing,” pages 97, 98 and 99 of the Encyclopaedia. Comments in ( ) will be mine.

“DIVINING ROD, a V-shaped twig, 6-18 inches long, of hazel wood or wire, whale-bone, uncoiled watch spring, etc., which, if the two ends are rigidly grasped by a sensitive, will in the apex forcibly move over hidden springs – not over stagnant water – lode of metal or other objects of search – subterranean caves, graves, etc. – unless the grip is relaxed it will, under the effect of the rhabdic force – the Greek equivalent of the rod – emanating from underground, snap, change shape or revolve, like the bow-shaped rod of the French dowser, Bleyton, which sometimes executed as many as 80 revolutions a minute. The force apparently acts on the muscles through the nervous system. (As in using the pendulum.) It is stopped by a silken or woolen glove, India rubber shoes, or a tight bandage on one or both arms or legs. (There follows at this point in the article a discussion of the theories, relations to other psychic activities, etc., etc.)

“Experience shows that the rod itself has little to do with the mysterious faculty. Some dowsers do not use it at all. Leicester Gataker … relied solely on the sensations experienced in his arms. ‘His hands, hung down, extended a little outwards, and on observing closely, we could see, from time to time, a vibration in the middle fingers which appeared to be drawn downwards, just as in the case of the apex of the twig.’ Abbe Bouly stated in a lecture in 1928:’I no longer require a rod. I can see the stream with my eyes; I attune my mind; I am looking for lead. I fix my eyes; I feel a wavy sensation like hot air over a radiator; I see it.’ In the case of John Timms, studied by Oxford scientists in 1924, the demonstration was further complicated by a foreknowledge of where the hidden streams would be found. The attraction of hidden metals on his rod varied in this order: that to produce as much action on the rod as one gram of gold does, one has to bury of silver 1.2 grams, of nickel 6, of aluminum 15, of zinc 40, of lead 75, and of copper 125 grams.

“According to what the dowser (or user of the pendulum) desires to find, he may hold a bottle of water, a piece of metal, an empty tube – if in search of caverns – or a personal object – for corpse in water – in his hand. Once a stream (underground) is found, it is possible, by varying the substances, or by holding tubes of bacterial cultures, to determine the alkaline content or infectious state. From the latter discovery the idea was developed in France to use the divining rod for medical diagnosis. Promising results have been recorded in noting human reactions to disease germs, to remedies and foods, and also in noting the difference between radiations given off by a sound organ as compared with whose of an unsound one. (There is given at this point a history of dowsing from ancient times, also some of the theories which have been advanced to explain radiations from the organs of the body, from water and inert objects or substances.)

“Sir William Barrett was the first modern investigator for psychical research. He experimented with a dowser who successfully found coins placed under inverted saucers on the table. He attributed the twisting of the rod to motor automatism and considered it a phenomenon allied to automatic writing. Since then, considerable progress has been made.

“Before the International Congress of Experimental Psychology in 1913 in Paris, Joseph Mathieu desired to be tested for a strange claim: to divine water from maps alone. The claim was proved later. E.M. Penrose, official water-diviner of British Columbia, is said to be successful in duplicating the feat.” (Dr. Oscar Brunler uses maps in searching with the pendulum for water, oil, etc.)

VIBRATIONS

Another odd item which is of interest to us at this time because we are examining the idea of “raising one’s vibrations,” is found under the heading of VIBRATIONS on page 401. I quote:
“VIBRATIONS of sound play a mysterious part in the production of psychic phenomena. In the form of lively conversation, singing or music they are often asked for by the invisible operators. ‘We can walk on the vibrations made by your laughing,’ said Walter, the control of Margery. He claimed to get more than half the energy used in the production of the phenomena from the gramaphone vibrations but the only explanation he gave was that as they come off the machine they are converted into another and more useful form of energy.

“Music as the means to induce the trance state is found on record as far back as Biblical times. Elisha says, ‘But now bring me a minstrel, and it came to pass when the minstrel played that the hand of the Lord came upon him.

“According to Dr. Taraknath Das, quoted by G.K. Hack in MODERN PSYCHIC MYSTERIES AT MILIESIMO CASTLE, the following curious history is handed down in India: ‘It is well known that the great Indian musician, Tan Sen, in the court of Emperor Altar the Great, used to sing a special music known as Dupak Rag, which produced lightning effect. In performing for the Emperor the musician had to sit by a lake. The singer had to jump into this artificial lake to save himself from being burned and suffering from electrical shock. The lightning effect was caused by the vibrations of the music.’”

OAHSPE

I have been looking in many places for information to give us hints on the matter of “raising the vibrations” – whatever that may be, and whatever it may mean to us in our study and experimentation with Huna. It occurred to me that we might get leads from reading of the lives of men who had made strides along the path of what we might call “spiritual development.” One of the most interesting modern psychics who falls under this classification in all probability, was the author of OAHSPE, Dr. John Ballou Newbrough. Let me quote now on the article on him.

See page 263, under that name, in the Encyclopaedia.

A New York dentist (1828-1891), clairvoyant and clairaudient from childhood, automatic writer and painter. He could paint in total darkness, with both hands at once. It is claimed that closing his eyes he could read printed pages of any book in any library, that he could bring back recollections of astral travels and that under control he could lift enormous weights, even a ton, without apparent effort. He is chiefly remembered in Spiritualism for ‘OAHSPE, A Kosmon Bible in the Words of Jehovah and His Angel Ambassadors,’ first published in 1882 in New York. It is a new Bible purporting to come from the higher heavens, and ‘to have been directed and looked over by God, the creator’s chief representative in the heavens of this earth.’ In a letter dated January 21st, 1883, Dr. Newbrough wrote to the editor of THE BANNER OF LIGHT:

“I was crying for the light of Heaven. I did not desire communication from friends or relatives or information about earthly things; I wished to learn something about the spirit world, what the angels did, how they traveled, and the general plan of the universe. I was directed to get a typewriter which writes by keys like a piano. This I did and I applied myself industriously to learn it, but only with indifferent success. For two years more the angels propounded to me questions relative to heaven and earth, which no mortal could answer very intelligently,

One morning the light struck both my hands on the back, and they went for the typewriter for some fifteen minutes very vigorously. I was told not to read what was printed, and I have worked myself into such a religious fear of losing this new power that I obeyed reverently. The next morning, also before sunrise, the same power came and wrote – or rather printed again. Again I laid the matter away very religiously, saying little about it to anybody. One morning I accidentally – seemingly accidental to me – looked out of the window and beheld the line of light that rested on my hands extending heavenward like a telegraph wire towards the sky. Over my head were three pairs of hands, fully materialized; behind me stood another angel with her hands on my shoulders. My look did not disturb the scene, my hands kept right on printing printing. For fifty weeks this continued, every morning, half an hour or so before sunrise, and then it ceased, and I was told to read and publish the book, OAHSPE. The peculiar drawings in Oahspe were made with pencil in the same way.’” (In reading of this experience one is prone to wonder if, in some way, “raising the vibration” is something that has to do with making an aka cord contact with higher or more evolved spirit entities.)

MORE VIBRATIONS

THE CHIEF PROBLEM confronting us, as I now see it, in our study of “raising the vibrations” is to find a reliable method of determining whether or not our various experimental efforts have raised the vibrations, and if so, to what degree.

I have been reading your letters giving your several ideas on what it is we must “raise” and on how it may be done. I have tried out some of the methods which do not demand a lengthy training in diet, etc., and for the best available TEST of the results, have used the Bovis Biometer which is on loan here at the study from HRA Dr. Hanoka.

Dr. Oscar Brunler told me some months ago that on his Brunler Bovis model of the biometer he could tell from the reading of the vibration whether a folded sheet of paper contained a prayer, the word “God” perhaps, or a curse or something evil. This gave me the lead in that direction.

For my personal test, as a beginning, I wrote on two separate slips of paper, “God” and “Evil.” I brushed the slips and the biometer and my pendulum with my strongest magnet to clear them of other vibrations they might be holding, and made my test, expecting to pull the metal ruler out or push it in under the instrument’s plate (above which the pendulum is swung) and perhaps getting a high number reading for one slip and a low reading for the other. It can hardly be said that my expectation caused my Aunihipili to so move the pendulum that I got the answers which I did.

The “God” slip gave me a strong clockwise circling over the plate regardless of how far in or out the metal ruler was placed.

I remembered that a clockwise swing was the indication of a good and normal man of kindly intentions.

The “Evil” slip was then placed on the instrument after it had been cleansed with the magnet. I waited. I pulled the ruler in and out, rapidly and slowly. I held the pendulum for a matter of some five minutes waiting for it to begin to react in some way, but to my surprise, it simply refused to move at all in any way or direction.

Each of you will possibly have ideas on the whys and wherefores of this strange test, just as I have. My guess is that the idea which is embodied in the “God” concept is one of good creative action. The one behind the concept of evil might be expected to be active tearing down of all that is good and creative. I would have said that this was probably correct before making the test, but after the test I am forced to recall the fact that EVIL is only the negative aspect of GOOD. Several modern schools of thought have postulated this, in contradiction to the ancient belief in an ACTIVE EVIL or Devil which was an entity in itself and which fought the Good as a “fallen angel.” In Huna there is no personalization of active evil. GOOD is the real and creative condition under which all things have life and being; evil or non-good is only a “missing of the mark,” a mistake in conforming in our lives to the perfect pattern or plan or blueprint for all living and being.

I am reminded all too often in my experiments and studies that one is distressingly apt to forget a later concept and go back to older ones learned earlier in life. One is forced to keep reviewing one’s fresh findings and careful conclusions to prevent the Aunihipili from substituting the old and accustomed ideas. It is indeed hard to teach the “old dog” new tricks of thought, as we all know to our sorrow. What the Aunihipili dislikes – because it is contrary to its accepted and set ideas – is usually “forgotten” in short order.

After making the tests with the two words on the slips of paper, I expected to find that the progressively “raised vibrations” might be indicated for me on the biometer by a progressively stronger and wider clockwise swinging of the pendulum. I placed my left hand on the testing point of the biometer and mentally asked my “George” to try for a reading with the pendulum and ruler for whatever “vibration” in the “spiritual” chain I might show at the moment.

The response was unexpected in that a regular reading was given, just as for brain radiations testing intelligence. However, the pendulum swung back and forth on a right angle line over the plate or in just the opposite direction from normal. I turned the biometer half way around and placed my left hand on the test plate, thus getting a to-and-fro or normal swing.

This swing did not give me my normal reading for my mana charge or for my brain radiation. Instead, it gave me the reading of 470, which is about a hundred points higher.

I then made a mental effort to contact my Aumakua, but without any action to accumulate a surcharge of mana. The reading was then 630. This convinced me that I was not getting a measure on either my mana – at least not the low mana – or my intelligence level.

Next I went through the usual exercise to accumulate a good surcharge of mana, breathing deeply and taking the arms-out, feet-apart position. I pictured mana collecting as water rising in a fountain and overflowing at my crown. I followed through by affirming that I was “raising my vibration higher and higher.” The test was again made with the biometer and the reading advanced to 760.

After a rest period, I again went through the exercise to collect mana and raise the vibration. Then, reciting aloud my affirmation and some old passages from other days – passages which had often inspired me to a degree – I was able to arouse a very definite emotion of love and devotion for my Aumakua and the Great Po`e Aumakua. There was no physical sensation, no tingle such as I have often felt when trying to make the complete contact. I took up the pendulum and made the test. This time the reading was 910. But something new was observed. The strength of the pendulum swing had weakened down to the point of being very feeble. In fact, I remembered that the higher the reading had gone, the weaker the pendulum swing had been.

I do not know how to account for this weakening of the swing unless it might indicate that the higher vibrations used up more of the basic mana, or that more mana had been given to na Aumakua, or that the shorter beat of the higher vibration showed in the weaker swings.

All this is very fascinating to me. I have been set to doing some rather wild speculating and I wonder if, when the full contact with the completely “raised vibrations” is made, whether the reading would be 1000, which is the limit of the biometer and its scale, and whether the weakening of the swing would be so great that the reading could not be made.

So far, so good. It becomes apparent that there does not need to be a physical sensation, even a tingling, as a part of the state attained by raising the vibration – by lifting ourselves to contact the Aumakua level. This in itself may be considered a great step ahead in discovery. If we can be sure that there is also no sensation of a mental sort to show us that we have raised our vibrations successfully, we can then go ahead with our experiments, confident that we are making the grade, EVEN IF WE FEEL NO PHYSICAL OR MENTAL REACTION. It may be that emotional upsurges – the ones we have felt at rare times in prayer – are a part of the condition, or it may be that there is a return-flow of “raised” mana which causes this emotion and the tingles. Perhaps we will be able to know enough of this matter to raise our vibrations, have faith that they are raised to the point of contact, and then to go ahead to work our part of “magic.” Keep thinking. Keep experimenting. Report your findings.

In your experimental work with any phase of Huna, as in attempts to raise the vibration to a higher level, it has been my experience that several things should be kept in mind:

1. It takes a good supply of mana to enable the Auhane to get enough to control the Aunihipili well. Ordinarily the Aunihipili takes care of its duties with one hand and uses the other to fabricate its amusing dreams behind the back of the Auhane.
   o
   If you try to meditate or concentrate, your mind usually wanders in a few seconds. “George” is not paying attention. The way to get George to pay full attention is not to take a stick to him literally. One takes a mana stick to him, only with the “will” that is built and made strong by being stuffed with low mana – until we have a veritable “Big Stick” – can we force George to pay full attention and to like it.
   o
   In the last Bulletin I told how I had found my eyes sharper after accumulating mana. In still later experiments I find that with more mana on board, I can see and think and act mere clearly all along the line. I can get the meaning of a difficult passage in a book much faster after taking on a surcharge, and taking George by the scruff of his neck while I set him to do his part in what is on the program. One of the most valuable things Huna has given us is the knowledge that we can accumulate a surplus of mana and can use it to control the Aunihipili – to say nothing of the other uses we can make of this force.
   o
2. A second thing to be kept everlastingly in mind is the fact that we are composed of three selves, and that the AIM and GOAL of life’s activities is NOT to try to force the Aunihipili and Auhane to become “one” permanently with the Aumakua. That idea is another of the several grave mistakes made by the men of India when they lost the true significance of that part of Huna which evidently was once their heritage.

“YOGA” MEANS “UNION”

The concept was, undoubtedly, in the beginning, that of raising the vibration and making a complete and working contact with the Aumakua, furnishing the “seed” thought of the prayer and the mana to “water” it into growth, into actuality on this physical or mental level.

The eight stages of yoga training have long since come to be worked through, in the hope of being “absorbed in the One-All.” The aim is at a state of omnipotence and omniscience with freedom from the wheel of rebirth – freedom from further sins and troubles. (See Hereward Carrington’s HIGHER PSYCHICAL DEVELOPMENT for the stages or see Dr. Fodor’s ENCYCLOPAEDIA, page 415 under YOGA.)

If Huna tells us anything of value, it tells us that Whatever Intelligent Power it is that has made us, has not made a blunder of which we little humans would not be guilty. We were made correctly, with three selves, each evolved to its own place in the scale of growth. The great SECRET of na kahuna was centered on the momentary contacting or “union” with the Aumakua for the interchange of force in the form of mana and of the contents of the consciousness involved in the working out of “prayer.” We plan to DO SOMETHING with the privilege – the God-given privilege – of making contact with the Aumakua or na Aumakua. Life is for living, not to try to throw away. MFL

August 1, 1950

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

THANKS and MORE THANKS

Thanks to you all for your splendid response to my plea in the last bulletin for your continued reports and suggestions by letters to which no reply is expected. I am beginning work on this bulletin on July 25th. This is just ten days after sending off Bulletin 36. In this ten day period, during which many of you have just received the bulletin and the announcement of the change in the correspondence set-up, I have been answering most letters in the usual way – with a “tinned letter.” But now even this is being given up, and with the expected free time so allowed, I shall get on with the serious into and experimental work with Huna. I shall also get into the careful study of your letters on these and related projects. All letters will be much appreciated, even if they give only your personal news and comments. I will try to keep in touch with you through the bulletins while you keep in touch with your letters. I think it is going to work out very well.

CIGBO ALSO WISHES TO THANK YOU for any help, large or small, which you may have sent in and for which he has been unable (without the assistance of “boss”) to send his personal note of thanks.

LETTERS

Letters with material marked for the Bulletins have accumulated to make a most valuable and interesting collection. I hope soon to begin to sort them through and try to arrange them by topics so that I can select things from them in orderly fashion to pass on. I may use my shears to cut up letters to get parts into the right files, and in doing this I may be unable to credit the right HRAs with their materials, so bear with me if there are mistakes or omissions in the matter of crediting names or initials. I plan a file for questions which may be of interest to us all. There will be one for comments, news reports on experiments with Huna which have been undertaken and whose results can be told, also one for information such as that concerning radionics and the pendulum in their relation to Huna. I have a special file for clippings and articles and will begin to sort this material to come under different headings. The items covering TMHG attempts and results will fill a goodly file compartment all by themselves, as will the items covering more generalized aspects of healing through Huna or related methods.

NEWS ON THE NEWLY FOUND KAHUNA

News … comes from HRA Charles W. Kenn, who made the remarkable investigation last year of the firewalking in Honolulu. (Some of the books giving the report and pictures are still available. $1.10 post paid.) This kahuna is eighty-seven years old and he lives in the section of Hawaii where the lava flowed into the sea recently. He has been giving freely of his knowledge to HRA Theodore Kelsey and Mr. Henry Kekahuna, as well as to Charles. The remains of many ancient Hawaiian temples have been pointed out and the history and significance of each described in so far as possible. A check of Bishop Museum materials on this part of the field is well started and will soon be completed. Pictures will be made ready for classification and reproduction and, if all goes well, Mr. Kenn will publish the material, perhaps with much additional material which he has been accumulating on Huna. Owing to the very wide scope covered by na kahuna, the volume may be an Encyclopedia of Huna in its eventual form. The kahuna does not appear to have been of the healing school so much as was hoped. However, there seems to be emerging a definite line of thought deriving its source from the old beliefs. This has been described in his letter by Mr. Kenn as giving a set of practices aimed at physical, mental, and spiritual wellbeing. Charles, fortunately, was able to establish a blood relationship with the kahuna through his mother’s family, thus getting past the stumbling block of the cult of secrecy which has so largely prevented the full knowledge of Huna from being given to the world. This work is being carried on at much expense by those engaged in it as a labor of love. On behalf of the HRAs I wish to extend our most sincere thanks for the efforts being made to preserve information of such value.

A CORRECTION is due for the impression I have given several of my friends in Bulletin 36 that I have given up the present civilization as lost. Will you all add these: IF, IF IF, IF, IF’S, to what I meant to say? My anxiety came particularly from the fact that I scented danger to Huna in the wind and wished to make an impressive request that all HRAs keep in mind the need of saving the little knowledge we have from being lost IF, IF, IF we got into an atom or H bomb war and IF we had some of the always-predicted quakes which have been foretold in each decade as means of sinking large sections of the lands upon which we live and have our being. HRA E. B. writes, “… human society, especially in the United States, is in a very hysterical state” [because of the war threats.] She philosophically passes on to us the following, which voices her feelings in times of seeming danger, “Underneath us are the Everlasting Arms, and we can’t get out of the Universe.” That is a long and comforting sermon in a single line. We have discovered, in the century just past, that we all survive physical death and go right on in one form or another of living and growing. No accident of living on this plane makes a permanent mark on the record. All things change. We do what we can at any given time, and that is enough.

OUR PRAYER FOR PEACE

Our Prayer for Peace comes in for comment by HRA H.M. Wagner, of Florida. He is an advanced student and is wise in psychic as well as worldly matters. He concludes, from his long study of history and his personal observations that the Powers That Be have often found it necessary to have wars and disasters in order to bring about better conditions in a step-by-step progression in human affairs. This takes us back to the prayer, “Thy will be done.” I recall that in the last war, in England one of my friends who is the spiritual leader of a small but forward-looking group, caused ritual prayers to be made for the bringing of justice in the great conflict. He and his group did not flinch from accepting any part of punishment that might be measured out as England’s share. Here we run into the idea of race karma again – a thing that, in Huna, falls into a karma for the Aunihipili, one for the associated Auhane, which is the self which “knows better”, and one for the Aumakua, which is difficult for us to postulate. On the level of the Aunihipili, the karma would, logically, be the same as for the big fish that eat the little ones, or the school of big fish that has eaten the school of little fish. Here we are in the world of “accident” of Huna – a level of life which we may find filled with cruelties and what to us is unjust. On the level of the Auhane, we begin to make our own conditions and to arrive at more of our logical form of justice. We know right from wrong, in a very blind, muddled and imperfect way and, because of our muddled understanding, often suspect some Higher Being or Ultimate God of being painfully lacking in seeing that justice is done down here below – at least justice according to our ideas of what it should be. For those who have forgotten, may I remind once more that Huna has a new and quite unusual concept which we tend to forget or whose significance we overlook? This is the concept of a set of three “justices,” one for each level of life, as represented by our Aunihipili, Auhana and Aumakua. What is just for an animal or our Aunihipili is by no means just for the purposes of living of the Auhane. And, for the justice of the Aumakua level, we can only guess that up there one does not content himself by giving just dues to others – one loves them instead. Or on that high level we may at last attain such a unity of brotherhood that to give or to take away is to give and take away as from one’s very own self. How pitifully little we know or can know on this level. But how bravely and confidently and gloriously we can lift our tired and soiled faces to the Light and make our little endeavors to Love and Serve and feel Brotherhood with even those who seem to be our deadly enemies.

THE NEWS ON DIANETICS

The news on Dianetics remains of interest to us as HRAs. I dare not let myself hope too strongly that this new version of complex-finding systems will be the one to help us get at our guilt and other fixa tions and drain them off, thus “clearing the path” as the kahunas have called it for thousands of years.

L. Ron Hubbard, originator of Dianetics, has finished his first class in the East and will shortly be in Los Angeles to give classes here, so an ad in a Los Angeles paper announces. Tuition will still be $500, it is to be supposed.

No definite word has come in from HRAs who, at this writing, are just about to finish the course in New Jersey, but fragmentary reports are drifting back.

Perhaps a half dozen HRAs have been sufficiently interested to get and study the book, then hunt up an auditing partner and try out the system. Three report that they have been able to go back to the period before their birth and recall words spoken by or near the mother at times when they, as unborn infants, had been pained by something that had happened such as a bump, fall, illness, etc. This, in the hands of amateurs, is something really remarkable to accomplish. Hats off to L. Ron on that one. Such recalling and reliving of the event seems to have been effective in draining off a connected fixation in at least part of the experiences.

One HRA had the unhappy experience of not getting such an experience completely drained off at the time it was uncovered. As a result, his fixation caused emotional reactions which he could not control, these taking place every two hours or so until he could resume the auditing and finish the draining off of that fixation.

My own experiments in self-auditing to uncover guilt complexes connected with my early life and especially with prayer, have not been finished as yet. I have found that I recall many things long forgotten, but fail to relive them vividly enough to cause a real “run with final clearing away.” One very strange thing is that I have brought back the memories of nightmares suffered through shortly after the experience which I related in a recent bulletin – that of the drowning of the kittens and the resultant oppressive sense of guilt. The nightmare which followed shortly, included nothing of the kitten incident, but seems to have been connected in some way with the fact that I was too sinful to be protected by God. In it I was being chased by a dark man in a turban. Eventually I was caught, thrown to the ground, and my throat cut – no friend being able to rescue me. Unlike most such dreams, I did not awaken after the worst had befallen. Instead, I lived on in my dream, watching the dark man race on after others, and marveling that I was still alive although certainly very, very dead.

A letter arrived July 25th from a gentleman in the East who was given Bulletin 33 to read because of his interest in Dianetics. He hastened to send a warning to me and other HRAs. I will pass on part of his letter.

“My first Dianetic auditing partner was transferred to another state, so being of a curious and exploratory nature, I disregarded Ron’s advice and tried running myself, without an auditor. I will never try it again. Compared with your little tummy-rumblings of a childhood guilt complex, a real honest-to-god engram is like comparing love’s young dream to delirium tremens.

“I have not led a sheltered life. I have been run over, blown up, electrocuted, poisoned, and have fallen off a cliff, to mention a few minor mishaps. But never in my life have I been so completely terrified as when I ran into a nice fat engram when I was all by myself.

“The experience is not only terrifying and unnecessarily uncomfortable, it is absolutely futile. I had run (relived) engrams before under the auditing of my friend. I was perfectly conscious and knew the whole thing was perfectly silly. All I had to do was repeat what I was seeing and hearing, and it would release. (Drain off.) No go. I finally had to bring myself up to present time, leaving myself in the middle of the engram. I am stubborn, and I tried to run it out by myself the next day. Still no go. All this time I had no appetite, my arms and legs jumped, my scalp crawled at the slightest noise, and I felt continually on the verge of tears. Finally I gave it up and had my oldest son run me through it. Together, we discharged it in less than two hours. I only hope that any of your fellow HRAs who try to do a solo in reverie know where they can quickly find an experienced auditor to get them out of the mess they are very apt to land in.

My sole purpose in writing is to try to save your associates from a very unpleasant and stupid experience, and save yourself the embarrassment of having suggested it.”

I have written to thank this gentleman for his letter. It is evident that when one pushes the Aunihipili back into remembering very vividly some situation which was tied in with a complex, the usual control over the Aunihipili is lost and it reacts wildly and out of control until help is obtained and the complex is rationalized. It may be that autosuggestion of the first water may fail one in such a situation. I may stop my own experiments until I can work with an auditor.

I suggest that we all wait a time and see what develops before we plunge in. Some report excellent early results with Dianetics and amateur auditors, so far as they have gone, but Mr. Hubbard is frequently announcing changes in his methods, one of the latest being to refrain from picking up engrams of later life first. Go first to the prenatal period and the very earliest engrams. These early engrams, so he explains, are tied in with most later engrams which may be turned up, and the latter may be difficult to handle because the early ones remain untouched. If the earliest engrams are first found and removed, the later ones which are related to it will drain off almost automatically or with very little effort.

I further suggest that unless you are greatly interested, you hold off buying a copy of DIANETICS. It is difficult reading and you may never care to wade through the 450 pages – which are already out of date. Because of the call, your library will eventually have the book, even if it is decidedly NOT on the “accepted list,” (neither is SSBM, for that matter. Libraries are very conservative, as we all know.) New discoveries in methods are announced frequently, and there may be a later printing to contain them although at present, one is supposed to pay $50 a year into the “Foundation” in order to be kept informed.

One of our HRAs who lives near Los Angeles, has behind him a long and very successful practice in standard ways of finding and draining off fixations. From him comes the warning that there is a grave danger in amateur auditing with Dianetics. The prime danger comes if the one being audited is even slightly paranoiac – has some large or small delusions, such as those of persecution or grandeur. To stir up the fixations for a person of this type almost always means that he transfers his blame for all his misfortunes, real or imaginary, to the auditor, as to the regular psychologist. He will tell the world that you are using the blackest of arts on him. A second serious danger lies in the fact that almost everyone has, at low spots, contemplated suicide. If the engrams covering this urge are activated and not fully drained off at once, the patient may kill himself between sittings. The professional, from whom this warning comes, also adds that the use of suggestion is a great help in getting the fixations to the surface and getting them drained off. Most of us are able to live with our fixations in comfort if we don’t stir up the Aunihipili and activate the “sleeping dogs” which should ordinarily be allowed to “lie.” Go slow while we keep an ear to the ground.

NO BOVIS BIOMETERS are to be had as yet. My letters to the old address in France weeks ago brought no reply.

MANY LETTERS OF APPROVAL have come for the new plan to save time here at the Study. L.B.S. writes a typical note: “I’ll miss your kindly notes, but the silence won’t ‘hurt.’ You long ago EARNED some leisure for serious reflection and unhurried research.”

She also corrects my mistaken idea of what she meant (see last Bulletin) about possible dangers in sleep and sleep suggestion, diametrically speaking. “A recorded voice might key-in pre-existing engrams and the silly reactive mind work out the stimulated engram instead of the constructive intent of the record. Hubbard gives examples of engrams keyed-in while the pre-clear is fully conscious but NOT conscious of WHY an idea flashed into his mind with compelling force.”

THE NEWS OF GREGG

The news of Gregg, the insane young man we have been treating in the TMHG and as a special case for some months, has been more and more encouraging for the past few weeks. A very decided change for the better has been noted in his condition. Recently he was able to understand and carry on a conversation. He looked through a window and recognized the car of his parents, indicating a desire to ride in it. We can feel greatly encouraged in our efforts. It would seem that time is a necessity in this, his treatment.

PENDULUM AND RADIONICS MACHINES

The pendulum and radionics machines have by no means been forgotten. Letters accumulate in a special file here at the Study, and to these are added clippings and articles from HRAs and from various sources.

A recent article tells how two Yale professors have made a long study of the electrical discharges from the body and brain. They found no separate rates of discharge for different organs, such as are supposedly measured by the radionics instruments, but they did find that cancer tissue sends out a negative discharge while healthy tissue sends out a positive. Tests for possible starts of cancer in internal organs have been made for some time with such success that the early diagnosis of cancer, especially those in the reachable generative tract, is far more certain.

I am becoming increasingly convinced that diagnosis with the radionics type of instrument depends in large part on the psychic ability of the doctor, just as in the case of the use of the pendulum. What I still wish to determine is the part played by the doctor when he sets his instrument at a certain dial reading and goes about treating the patient for the registered ills.

In CHALLENGE, a small Chicago magazine, there recently appeared an article telling how we were being poisoned by aluminum cooking vessels. Almost all doctors who use radionics instruments seem to place much stress on this form of poisoning. They treat it with a setting of their machines, and claim many benefits. One such doctor, here in Southern California, so I gather, has found that cancers contain this poison. He is quoted as writing, “we know what we are doing in treating out the aluminum we find in very large amounts in cancers and tumors. We do not have any trouble in correcting this condition in any place in the body. Have not had a single failure in over 27 cases to date.” It is not exactly clear to me whether the cancers and tumors were the things unfailingly corrected or just the deposits of aluminum discovered in parts of the body.

A long and thoughtful letter from F.E. on the East Coast, tells of his observations over a period of twenty years, covering the use by a doctor friend of radionics instruments of various kinds. Under test conditions, this doctor successfully picked out test tubes which contained clear water, and others which contained much or little of certain chemicals. Recently he has carried his experiments well into the pioneer fringe of things. Let me quote from the letter. “By tuning in to the higher octaves of the given rates, he believes he can tune in to the ‘finer bodies,’ and has discovered infections and diseases not present in the physical. He thinks these are caused by destructive emotions such as fear, anger, hatred, etc., which will in time manifest in the physical body. He is highly psychic, and during diagnosis is always conscious of the presence of a spirit who calls himself ‘The Healer’ and who aids him. The Healer has given him many rates not known to the radionics research laboratories, and also rates for many emotions such as love, hatred, fear, anger, and so on. I recently showed him several pages from the Bulletin, and he was much interested and wonders whether other chiropractors or other operators of similar machines have had similar experiences, and would be glad to put his findings at their disposal.” (Letters may be sent to me to forward through F. E. if desired.) “I talked over the possible rates for guilt complexes, and Dr. R., after some meditation, came up with a rate which seems to apply. There are often several rates for the same thing, and he would like to know whether any other HRA experimenter had discovered rates for fixations blocking the path to the Aumakua. I will continue work with him on this line and will report progress.”

PSYCHIC DIAGNOSIS

Psychic diagnosis without the use of pendulum or radionics instruments has long been successful to a degree, but has gained very little recognition. Dr. Brunler and others tell us that the “etheric body” may be seen by the trained observer or through the use of the Kilner Screens, and diseased conditions diagnosed by its color, shape, degree of extension, etc.

In the new issue of ROUND ROBIN, together with a number of other fine articles, is one by Dr. Frances J. McInerney of Los Angeles. She gives many very interesting details of the method of psychic diagnosis which she practices in conjunction with Dr. Stalons, the latter being hypnotized and making the diagnosis while in that condition. Dr. Stalons also gives instructions for the treatment of the ills she discovers in this way. Edgar Cayce is given as a fine example of early workers who used the method with telling effect.

Dr. Stalons also pays much attention to the “aura.” (We would call this the aka body and note that part of it might include the aka of the Auhane as well. The mana actions in the aka of the Aunihipili would account for many changes which might be observed.)

In the article it is also called “the magnetic field.” Let me quote. “The health of the individual is shown clearly in this field. It extends from one to two feet, and even more in some individuals, and the outside of it, in the case of a healthy person, shows as a definite band, but as a ragged or feathered edge in one of low vitality or poor health. Lines seem to run out from the physical body to the outer edge of the magnetic field. These are really vibrations, and when the ends of these vibrations are hooked, then the Doctor is sure to find pathological or nervous conditions in the area where she sees these hooked lines.”

Editor, HRA Meade Layne, in a footnote to the article, comments on the successful diagnosis of patients at a distance by this method and thinks that such success argues equally well for the “absent treatment” mechanism. (Which, in Huna, we work with in the Telepathic Mutual Healing Group work.)

SPIRIT DIAGNOSIS AND TREATMENT THROUGH MEDIUMS must not be left out of a discussion such as this. Here and there we find great help given through the circle, the medium, and the Guides. In late years, materialized former doctors have performed operations of an amazing nature on living patients. The strange – and delightful – part of such operations seems to be that materialization and dematerialization are used. Out comes the appendix to be left on a tray for inspection, but no incision has been made.)

VIBRATION is a very general term and is very loosely used in these days. We say that light and electricity, heat and sound, all are vibratory rates. We agree that something must be there to vibrate, and that there must be some force acting to cause the vibration and to keep it going.

As announced in Bulletin 36, our next Huna research project will center on the problem of whether or not we can learn to cause changes in our lives, health, circumstances, thought, etc., by making changes in such vibrations as may be connected with us as conscious entities living in bodies on the earth level – or living as spirits in aka bodies on the invisible levels.

Every departure from the normal pattern of vibrations may cause illness or trouble. This applies to bodily organs and to the thoughts and emotions alike. It may apply to other things not yet taken into consideration.

In the foregoing pages of this bulletin I have touched on several things which come under the classification of units which are not vibrating in tune with the perfect pattern which we postulate exists under the hand of the Aumakua for each of us.

The fixation may be considered a vibrating cluster of memory thought-forms which is out of tune. Radionics and the pendulum aim at discovering the vibrations and measuring them. All healing methods may be said to aim at restoring the vibratory harmony or action of mind, emotions, organs, or tissues.

All research needs to have a definite direction. We need to know, if even in a very dim way, what we are to look for in making a search. When we find something that is strange to us, we need to have some criterion by which to judge its possible value to the investigation proper.

In our project we will have the criterion of vibration. If we come upon anything that seems to vibrate in such a way that it might affect our triple man in his aka bodies, or his manas or his physical body – even his surroundings or circumstances, as the moon and stars may do – that will be grist in our mills.

All HRAs are invited to help think this through. All are urged to try some way of “raising one’s vibration.” Keep in mind the possibilities derived from Huna that there will be used:

1. some particular mental action on the part of the Auhane, and that this will
2. cause the Aunihipili to use its form of mental power or its emotions, and
3. set to work with mana to make certain changes in or around us.

This could be dangerous for some. Watch your reactions and stop if you find yourself out of your depth or frightened. Strange things may happen. One HRA has already reported, “I have had the hunch to try to raise my vibrations. I can’t tell you just how I went at it except that it had something to do with my solar plexus. The other night when I tried it, I fell asleep, but was soon awakened by someone calling my name loudly. I struggled to consciousness and answered before I realized that I was alone. I cannot be sure, but it seemed to be my mother’s voice. She passed on, however, when I was about sixteen.”

(Please report your experience.) MFL

July 15, 1950

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

SPECIAL NOTICE – SPECIAL NOTICE – SPECIAL NOTICE

This spectacular heading is to be sure to attract the attention of all HRAs, including those who glance at the Bulletin, then lay it aside until time allows a full reading.

A CHANGE IS BEING MADE here at the Study, after much thought and long prayer-actions for Guidance. I believe that this GUIDANCE has been given in shaping my decisions and plans for our HRA progress, and I am showing my faith by following through.

AS YOU KNOW, I tried some months ago to trade an extra Bulletin for freedom from answering your many and GREATLY APPRECIATED AND VERY MUCH VALUED, NEEDED AND DESIRED LETTERS. I asked that on the letters each HRA mark “No answer required” if one could be gone without, and “Urgent” if it was absolutely necessary that an answer be sent. As you also know, you did your part most graciously, but I could not refrain from answering every one of my dear friends, even if only with a line. It is entirely my fault. (Cigbo grins at me from his shelf where he is scratching hopefully in his box. This is one of the times when I cannot say, “Blame it on Cigbo!”)

IN ORDER TO ANSWER ALL LETTERS, I took to writing and mimeographing short letters filled with personal news which was of no real and lasting importance to our work. To these “tinned letters” I added a paragraph or more and usually had a “thank you” letter from Cigbo to enclose if a present had come for his box. It was great fun to play “Cigbo” and write little notes for him to those who playfully wrote him notes. I enjoyed answering all letters and commenting on your reports to me covering your Huna experiments, TMHG work, problems, personal activities, thoughts, speculations, readings, etc., but I have finally made so many close personal friends amongst you in this way that something has to be done.

THE HRA INVESTIGATIONAL AND EXPERIMENTAL WORK ON MY PART has fallen behind. I have a whole shelf of your books waiting for my reading. Many of these have been urged to my attention as possibly containing things of value for all of us in our work with Huna. I have also manuscripts and booklets and clippings – all long due back to their senders. In addition, my personal experimentation has been much hampered along healing and various lines because I have had no time left between getting out the Bulletin and answering the ever-increasing number of letters.

IF OUR WORK IS TO PROGRESS WELL, I simply MUST have more free time to read, study and experiment as well as to digest your valuable reports and ideas as they come in. I need more and more time for the TMHG and pressing cases which need treatment of a more intensive nature. RESEARCH must go on if I am to be able to lead the search for the ancient Light and to direct our combined efforts. In the time I am asking you to give me, I may wade through masses of books and other materials without coming up with a thing of importance for us, but, on the other hand, I almost always run into things that set me off on some fresh line of though – often setting me to delving into the roots of the language of na kahuna with surprising results.

A FEW LETTERS WILL HAVE TO BE ANSWERED, as those from prospective HRAs who write to say they have read SSBM and wish to know what comes next. Orders for books or back Bulletins will still have to go out in the next mail, and now and then there will be reports or questions which will be of much importance to our progress and which may demand letters back and forth. However, the average questions, if they are of enough importance to be of general interest to all of us, can be taken up in the Bulletins – and we can all gain.

ALL LETTERS WILL STILL BE READ with the same care and enjoyment and research interest as before. Even if I do not answer, be sure that I have overlooked nothing. Also remember that your letters to me are absolutely necessary in order that I may know of your experimental efforts and results as well as of your findings and ideas – your suggestions for the work.

THE ALL-IMPORTANT CONTRIBUTIONS FOR CIGBO must continue, even if not acknowledged, otherwise the cloth will have to be trimmed to the pattern and the Bulletins will gradually dwindle in size and have to be sent at longer intervals. So far as I know, in all the months in which we have worked together, not a single cent, dollar, check or stamp has been lost. But if you wish a receipt, to be absolutely sure Cigbo has had your gift, please send along a self-addressed post card which can be returned to you with Cigbo’s notation of “Got it Thanks.”

I AM CERTAIN that you will agree that this Guidance is correct. With world turmoil all about us we must pray our best for peace, and because the time and opportunity for HRA progress may be none too long, we owe it to na Aumakua who watch over us, to sacrifice our personal pleasures in friendly intercourse and drive with all our combined strength as straight to the heart of the great workable SECRET of Huna as we can. If the worst comes to the worst – heaven forbid – and we slide backward into social and financial chaos because world social structures cannot stand the strain of a final “total war,” we may still be able to leave in a few scattered Bulletins a few final words that would make it possible to keep alive the spark of the lost Huna – and in some brighter day, furnish the seed from which a Tree of Life and Light could again be grown to bless the world. Save your Bulletins. We do not know where a set might remain safe for posterity when half the world has gone. There is a danger that, largely because of the dogmas and entirely unproven claims in religions, the men of the “Bright New World” that may follow the upheaval, may, as in Russia, throw overboard all sacred and revealed systems. Only in Huna is there to be found a system based on psychic science and inclusive of all of the science of psychology – and more – as well as on the physics of the aka and the manas. Only in Huna may there be enough proof and freedom from dogmas and absurdities to survive a purge and a revolt of such reactionary force as may come.

I ASK HUMBLY AND IN ALL SINCERITY that you ask often that I be Guided and my hand upheld in all the needed ways – so that I may better lead the HRA work. I feel that it demands of us all that we can give – in whatever way each of um is best able. We are trying to keep alight a very small and flickering light in a swiftly darkening world.
MFL

NEWS – LETTERS – COMMENTS

DIANETICS is still of much interest to many HRAs. Of the several who have tried it with their friends and who have reported, nothing final or conclusive has been noted. Our HRA who writes for Round Robin under the signature of “M.C.,” tried it out with her husband in a preliminary way and was sufficiently interested to fly back to enter the first class. She is exceptionally well trained for such work and will be able to give us really expert judgment on the value of Mr. Hubbard’s system. It may be September before we really begin to know how it pans out in actual practice.

Any HRA in the Burlingame or San Mateo (California) district, who wishes to have a partner for Dianetic auditing experiments is invited to drop a line to HRA L.B.S., care of me at the Study. I will see that it is forwarded. This HRA is also exceptionally trained in psychological lines and, in addition, has an exceptionally logical and penetrating mind. Let me quote parts from a letter which has just arrived from her.

“Did you gather whether “unconscious” moments when engrams are recorded would include sleep? If so, how thoroughly could the reactive mind misinterpret records of positive instruction played during sleep? The possibilities seem slightly fantastic for the young woman who might be promoting a family … that is, in the light of Dianetics. What?”

As I read Hubbard’s work, he claims that the period of unconsciousness must be one brought about by the impact of pain or some painful emotion. One may be “out cold” as in an accident or when on the operating table. Or, one may just be “dazed” by emotional shock so that, in our terms, the Auhane has its mana supply cut off temporarily by the Aunihipili – in which case the former does not function and cannot rationalize impressions had by way of words, or sights or other sensory impressions.

In ordinary sleep there is no pain or shock of this dangerous proportion. A very wild nightmare might give sufficient shock, but if wild enough, one usually awakens and rationalizes the experience for what it is – just a nightmare.

As to sleep suggestion, mechanically administered or by the voice of another, I have as yet to hear of any difficulty being caused by a misinterpretation of the worded suggestions. Most such misinterpretations, according to Dianetics, are made when the Aunihipili of the unconscious person identifies itself with the one speaking, be it the mother or father in prenatal pain-moments, or the doctors and nurses around the operating table. Ordinary sleep, without the Dianetic pain or shock ingredient, must be very different. Moreover, the carefully planned recorded suggestions are aimed at getting the Aunihipili to identify itself with the things and conditions presented to it by voice in the suggestions. I can recall no single suggestion which is not simple and direct – to be taken literally. It seems to me that even the illogical Aunihipili would find it hard to put the wrong interpretation on what it repeatedly hears voiced through the recording machine. I will go into this angle with Wing Anderson when he gets back from Colorado in a few weeks. His experience with sleep suggestion is wide and varied. (He is having a home built at Montrose, just in case, and will give us the latest in prophetic materials soon, so I understand, to go with his “PROPHETIC YEARS.”)

Continuing our discussion of Dianetics, I wish to point up again a very reasonable set of conclusions to be found on pages 150 and 151 of the book. Speaking of the fixations (our terms again), Mr. Hubbard tells us that in certain cases the methods he advocates do not have to be used. He has observed the same thing that our Dr. Fodor describes in his reports on his practice – that if a patient can be given an artificial or imaginary first-cause of his fixations, and can be made to believe that this is the cause of all his fears and physical reactions or ills, the fixations often will drain off and all be well.

Mr. Hubbard remarks that if one can be “educated” in such a way that a strong and unquestioning faith in some Higher Power or cult is built up (and driven home to the Aunihipili, we must add), the old fixations cease to cause trouble. That is of great importance to us as HRAs. As one HRA recently wrote, “The Aumakua, as I understand it, is an entity farther evolved than the Auhane or Aunihipili, and, for this reason, certainly should be able to do what neither of the less evolved selves can do, that is, clear away fixations in the Aunihipili when conditions allow it to take a hand in our lives and help us in that way.” I think we will all agree that we have evidence in the lives of the serene religionists about us, showing that they are not thrown for a loop at every whip-stitch by the reactivation of old fixations.

We have all known of sudden and almost miraculous cures which have followed religious uplift and/or psychological treatment. In such cases, the fixations may not have been identified at all, but the patient has been able to rise above the level of thinking on which the fixations and guilts are lodged. We do not know just what one does to “raise the vibration,” but we are on our way to find out exactly so that we may set about doing it in orderly fashion. (This is one of the problems which I have begun to work on and for the solving of which I need more free time. On a later pag,e I will discuss the matter in detail.)

REINCARNATION

Reincarnation was not stressed as a thing important to living by na kahuna, in so far as I have been able to learn. They seemed to have made no effort to recall memories of past incarnations, and used no rites of any sort to counteract the boogies which plague India and also some of our modern psycho-religionists. The boogies are really twins. The first one is called “Kaman” and we all know to what illogical lengths some cults teach that man must go (1) to stop making karma, either good or bad, and (2) to free the individual from the effects of past lives in which bad karma was generated.

The psycho-religionists or more adventurous psychologists have first accepted the fact that we remember from the time of conception, then have pushed on further back and have decided that some fixations had their origin in past incarnations and are the cause of troubles in the present life.

HRA C.F. Stone, of Knoxville, Tenn., who has a healthy curiosity about everything that may be connected with the materials of the field in which we work, reported at length in a recent letter on his experience in answering an ad in an astrology magazine and having his past lives read for a fee. In the same magazine he had read an article by the advertiser, in which she told of having learned in India a method by which past incarnations could be read and reasons thus discovered for certain difficulties in the present life.

The writer, “Gervee Baronte,” calls such a delineation an “Incarnascope” and, to make one for a client, needs only the birth time and place, the full name, and the sex. She then uses “certain symbols and – presto – is able to draw on some form of surviving memory or records, with the result that she can tell you in great detail who and what you were and what you did in incarnations past.

It took nearly five typed pages to tell C.F. what his “Incarnascope” revealed. He began as the close friend of Alexander the Great, as a general, but apparently his name evaded the reader, although she was careful to set down a most interesting thing, supposedly discovered by her methods. It was that in that incarnation he shaved. “Alexander has left much to his men. He was the first man to shave, and to insist upon his men following his example. He used the STRIGEL, the ancient Greek razor.” (Now we may guess why this was so important that it needed to be reported at this late date.)

There was an incarnation in Cilicia around 628 A.D. This time he was a Christian priest who was sent to England and who had an affair or two, the result being karma to be contended with in the later lives, including possibly the present. In 1532 he incarnated on Malta and became one of the famous “Knights of Malta.” There he was “over-bearing and very dictatorial.” In Wales, in the “XIII Century” he was a minor baron and lived a very mixed and interesting life. Many details were given. He had an arranged marriage, two children, and his wife was English. He made a trip to France and promoted education, as did his wife. (C.F. was amused and entertained.)

Such things as readings of past incarnations are all a part of the playground activities of occultism. Together with the fun of endless speculation and the entertaining reading furnished by the many available “courses” fill the time of the average student almost completely. The bulk of the things found as “vast and unquestionable truths” or presented as “Word-of-God Revelations” will be found to be contradicted from one writing to another all down the line. Not only are statements NOT proven, but seldom is an effort made to show where they came from or why they should be accepted as more veritable or more useful in the job of living than Aesop’s Fables.

I keep hammering away at the job of reminding my friends to pause and question the authority of the ones who appear as self-appointed “teachers.” I have learned the hard way and have looked behind the scenes too often at the individuals who have had the brass and the dishonesty to try to sell me their statements in pig-in-a-poke packages. Not once have I found one of these men or women who lived the life they preached or demonstrated the powers they offered to teach others to use for the usual fee. I respect very greatly the men and women who are honest enough to admit that they do not know, and who are bent on research instead of profitable deception of the unwary. When someone tells me where he found certain information, and how, and whether or not it seems to be historically correct or valid in practical use, I will stop delightedly to listen.

As HRAs we are all entitled to play and have entertaining reading in any form we prefer, but when anyone offers us something to take and swallow whole, we disgrace ourselves and HRA if we accept it.

THE PROBLEM OF “RAISING THE VIBRATION”

Most students in the realm of religions and the psychologies, have a vague idea of what is meant by Raising the Vibrations.” It is a phrase which came into use about the turn of the century when the idea that all things were made of vibrations in basic ether was developing.

Modern religions have struggled to keep up with physical science. In the older religions there were endless claims that could not be accepted because they could neither be proven nor made to work – because they could not be understood in the clear light of mature logic.

In Christianity we were taught to pray and to have faith if we were to get help in the job of living. We tried this the best we could and found that faith was very difficult to generate. About one prayer in a thousand seemed to get results.

In modern times the world of the West discovered the East Indian psycho-religious systems which were combined and sifted to give us our several schools of Theosophy. In these, a slightly different way of getting help from Higher Beings was described – even if hastily garnished with the warning that to use any method was to tamper with karma and was therefore not to be tolerated.

As a young man I eventually came to Theosophy in my search for something that would hold water. Blavatsky seemed to favor trying to use the Eastern systems – in fact, claimed to have used them with some success herself. Later, heads of dividing branches of the cult which she founded, undertook to correct the mistakes of the founder. They increasingly warned that no occult practice should be tried that offered anything other than “spiritual growth.” This meant that one must live down old karma and try not to make new. The doctrine was the simple one of “Do what you must to live, but desire nothing. Become impersonal and selfless. Break all ties with things earthly.” In the increasingly thinner airs of Indian aspiration, the student was taught that he must not even desire spiritual evolution, the final breaking of the wheel of reincarnation and karma – NOTHING. The Bhagavad Gita was the Bible of desirelessness and selflessness. However, the Yoga Aphorisms of Patanjali was an equally popular text, even if its whole teaching was aimed at desiring mightily to learn to control the mind and guide it in meditation and concentration – to the end that the student might eventually perform a feat of mental and spiritual straddling fit for one afflicted by dual personality symptoms of the first degree.

The teachings of the sage promised on pages 70 to 73 of my copy that, “If the ascetic is not desirous of the fruits, even when perfect knowledge has been attained,” he could rise to the exalted mental or spiritual state that his GREAT DESIRE had driven him for years into ascetic labor and practice to reach.

I well remember my own early puzzlement. In the first flush of enthusiasm I had plunged into meditation and concentration. I had done so because I wanted something. I found it hard work and I knew very well that if there was nothing to be gained, I would not exert myself. What I wanted was the ability to do the things mentioned on pages 52 to 61 (Judge translation). I wanted to be able to “be transferred to any other body and have complete control.” I read, “From the acquirement of such power over the elements, there results to the ascetic various perfections, to wit, the power to project his inner-self into the smallest atom, to expand his inner-self to the size of the largest body, to render his material body light or heavy at will …” “… Therefrom spring up in the ascetic the powers to move his body from one place to another with the quickness of thought, to extend the operations of his senses beyond the trammels of place or the obstructions of matter, and to alter any natural object from one form to another.” There was much more, and it all sounded most worth while.

I suppose that there were hundreds of eager students around that time whose reactions were much like mine. We tried, we failed, we became suspicious. We became convinced that something was left out of the teachings, and turned our attention to inventing variations of the meditation and concentration methods. Oh, yes, we all had our tries at living the “ascetic” form of life, and many, like myself, narrowly missed psychic tangles that might have wrecked us with fixations or obsessions or both. Many must have had their “teachers” just as I had mine, only to find that these posers had never arrived at first-base themselves.

There resulted from these efforts on the part of the bright young men and women of my youth a great blossoming of “courses” and of “teaching.” Older HRAs will recall how budding psychology was stripped of ideas to use to patch up Patanjali and make him work. There was a great to-do about “developing the WILL,” and everyone who would buy the book or take the course was assured that by daily practice the “will” could be developed to the point of levering the world. “Personal Magnetism” was the name of another ingredient. On my shelves I have a group of old books dating back to 1910, and which are good for a burst of laughter at any time I care to take one down and begin a random reading.

A little later, when nothing was found to work more than about a dime’s worth, sanity began to creep back into literature and the little magazines which we all read. In Theosophy, all efforts to follow Patanjali’s instructions were increasingly frowned upon. It was true that Leadbeater and Besant were privileged to demonstrate the promised occult abilities in a very small way – not flying through the air and the like, but getting into the heart of the atom so that drawings of its form and motions could be made and past incarnations investigated for the faithful. But when all was said and done, the students – who were growing gray by this time – still had nothing very practical for their personal use or to fill their needs. Some tried to revert to Christianity. Many went over to Buddhism, as I did for a season. Some tried Zen – at least I did – and many, also including myself, turned to Spiritualism, finding in Psychic Science the ability of the “spirits” to do almost all of the things that Patanjali had promised that the living might learn to do. A few turned to mysticism and contented themselves with its unpredictable intangibles. For my part, I accidentally fell in with Huna while in the midst of having a close-at-hand look into psychic matters.

In forty years of search I have still to find any who can do the things Patanjali promised except the spirits, and they must have help from the living, as in the matter of mana and perhaps other items. I have seen one pretender after another appear and have his turn at lying to the people. Aside from good use of some of the psychic powers, such as in telepathy, premonition and the like, I have yet to see anything more startling than cataleptic states brought on by autosuggestion, in which men of India and the Occident alike have been “buried alive.”

I NOW PROPOSE that we so on from there as HRAs and put our heads together to see if, from the springboard of meditation and concentration, we can do something along the lines of the vague “raising of the vibration.” I ask that each of you take stock of your present ideas of this basic need to lift ourselves in some way to closer contact with the higher somethings, be they “selves” or “planes of consciousness” of Triune God and the All Good. Do you agree with me that there may be some action of mind to be taken? That there may be some physical condition to be reached? That the Aunihipili must be caused to join in the effort in some way?

If you agree, even in part, our first problem is to decide on what form of mental action we will try to use in our experimental approach. Will it be training attention and will to obtain the most perfect state of concentration? And if the Aunihipili is to go to the Aumakua for glimpses of its realm in “Realization,” shall we use something like the Zen method with the “koans” or riddles which have no answer?

In this very important work together, which I am proposing, we will not be selfless or lacking desire. We want to learn how to “raise our vibrations” in order to get freed from our fixations and so stop reactivating them to our sorrow, physically, mentally or in relation to our living conditions. We want to learn to rise into this different state at will and to be able, from there, to help get healing of body, mind and purse for our fellows. This is, in my opinion, legitimate. Despite any claims to the contrary, we have no pure religion. We do not worship for worship’s sake. The element of magic always has been mixed into religious worship and may always be, at least while humans continue to have problems and need of help.

Shall we turn to some form of ordination to get the uplift? Does the spiritually uplifted state pass from one who has it to one who has not? Shall we looks to some form of initiation given by man or spirits?

How shall we use the manas? The aka threads of contact? Is it possible, while still in the flesh, to learn to duplicate the causing of psychic phenomena such as that so well described in the passage from Patanjala which I have quoted?

If you will marshall your personal knowledge and experience on these lines during the next two weeks, I will do my best to dig into the roots of the language used by na kahuna and to find out what I can from the ancient Secret to help us. I have already discovered the fact that accumulating a mana surcharge enables one to focus the sight and the mind on a picture or view or drawn symbol with great strength and force. Try it, and see if you can go on from there. MFL