Huna Bulletin 38
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.)
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.’”
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.)
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:
- 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.
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.
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.
- 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