Huna Bulletin 69
We’re Still Here!
January 1, 1952
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.
MUCH TO MY AMAZEMENT…
I am able to announce (as the New Year approaches to within less than five days – keeping my fingers crossed, of course) that we are still HERE. The earth has not swapped poles (as predicted for 1937); no new ice age has frozen us in our tracks; the Korean War has neither ended in starting a world conflagration nor in our boys being driven into the sea. I am particularly gratified to be able to announce that the warning preliminary quake in the West Coast country – which was to have presaged a second great quake – was two years behind time (as of the Christmas Day just past), and the entire Pacific Coast has not yet been shaken off into the Pacific deeps, followed by tidal waves to reach back as far as Salt Lake City. I also am able to point out the fact that the end of the world has not come, despite its prediction every year since about A.D. 33. Like the sturdy Greek of mythological fame, who was shipwrecked and who rose on a rock to pound his chest and cry, “I am safe despite all the gods!” I venture to mount my rock and lift my voice. True, Neptune may rise and prod my rock with his trident, but …. well, again, he may not.
ON THE CONTRARY, I will venture to announce that our HRA prayers for world peace show very bright prospects of being well on the way to receiving answers. Guidance on the part of the Great Po`e Aumakua appears in the caution and circumspection with which our former political and military hot-heads are meeting explosive situations. Instead of rushing to use the new atomic weapons whether or not we destroyed ourselves as well as the enemy, we have shown the first general signs of budding sanity in all the centuries since war was invented.
THE PYRAMID PROPHESIES
The Pyramid Prophesies begin now to stand out clearly for what they actually are: pure invention. It takes courage to say this to a group of seasoned occultists such as is represented by HRA, but after considerable careful consideration, I believe I can defend my statement. Yes, I know all about the claims that the first low passage from the Grand Gallery had the right length in “pyramid inches” to indicate the exact time from the beginning of World War I to its end. But the fact that this was pointed out after the event, and not before it, makes all the difference. In any form of prophesy, no matter on what it is based, the correctness of predictions simply cannot be proven by pointing to the past unless earlier predictions were correct for it as well. I eagerly admit that many psychic and dream predictions have been correct, and so demand at least respectful attention if a part of the predictions still remains in the future. But, when men excitedly begin to match bits from the Old Testament and from Revelation as well as the whole of the New Testament, I demand the right to rise up on my hind legs and question their dogmatic assertions in a large way. For instance, when they insist that the Great Pyramid says that Adam was created in 4044 B.C., and that man and the Pyramid Measure of civilization must begin then, I turn to throw in with the geologists, biologists and anthropologists.
IF THE ANCIENT NA KAHUNA had a part in building THE GREAT PYRAMID, claimed by the last of na kahuna whom R.W. Stewart found in North Africa, it also would seem logical that they would preserve in some form of symbol, an explanation of what they believed concerning the nature of man as held in their “SECRET” (Huna). So, having cried “Fie!” on the “Pyramid Prophecies,” let me follow the example of His Holiness at Rome, and promulgate a dogma of my own relative to Huna and the Great Pyramid. (All HRAs are always allowed to cry their “fie” at anything I have to say in the Bulletins, please remember.)
THE LARGE CHAMBER AT THE TOP (A) stands (I state dogmatically to make presentation easier) for the Aumakua. It holds the Huna position of “UP” above the next lower chamber marked (B) which is the Auhane or conscious mind. The cave far below in the base of the pyramid (C) is the Aunihipili, subconscious, “id.”
ALL PASSAGES represent the aka cords or other means by which there is interchange of mana and thought-forms and possibly travel of the aka bodies between Aumakua, Auhane and Aunihipili.
THE PASSAGE FROM THE OUTSIDE (4) leads directly down to the “dark hole” symbolizing the abode of the Aunihipili into which the Auhane cannot intrude. Through this passage comes the direct sensory impressions from the outside world – sights, sounds, smells, etc. However, the Auhane and Aumakua can come down their passages to stand above the low passage and check what impressions come in by way of the senses and 4. It will be noted that where the descending passage meets the ascending, the latter is plugged by THREE granite blocks to indicate the difficulty experienced by the three selves in passing on the meaning of the things seen, heard, etc. Just below this plugged point was a grilled door blocking the Auhane from entering the lower passage. This grill represents the “screen” of rationalization over which the Auhane can preside, and through which, under normal circumstances, no sensory impression is allowed to pass to be hidden in the cave of the Aunihipili memory, or aka body, unless it has been rationalized and given its proper meaning and relation to other things. At 5, in the ascending passage, are three girder stones surrounding the passage, possibly repeating the symbol of the THREE selves, three manas and three aka bodies of Huna.
THE AUHANE (B) is set off on a side passage (2), and has to stop what it is doing and come out to the main passage to contact the Aunihipili and see what is going on. On the other hand, the Aunihipili and the Aumakua live at opposite ends of connecting passages and, when joined by the Auhane (as in its direction of a prayer-action) use the Grand Gallery passage (l), high and fine, but almost blocked where it enters the High Chamber to contact the Aumakua. The blocking “low passage” represents the difficulty encountered in making free and perfect contact when fixations form such a pack on the back that the low passage cannot be negotiated.
THE “WELL” (3) is for the use of the Aunihipili and it only. It is the path used in secretly forcing up compulsions, guilt fixations and the like to block the Auhane from the passage to the Aumakua. In this well is a small cave in which the Aunihipili hides its unrationalized and unscreened fixations. These it can force upward upon the Auhane without being hindered by the three girder stones in the normal passage of intercourse. Moreover, the opening of the well is placed just slightly at one side of the point where the Auhane must come out of its passage to get into the descending passage or into the Grand Gallery. It can hardly escape being contaminated by what comes rushing at it from the well – doubts, fears, compulsions etc., that drive it back.
The EMPTY COFFER in the chamber of the Aumakua remains empty unless the combined efforts of the Aunihipili and the Auhane result in getting through the passages to place something in it. (Words used by na kahuna frequently give the symbol of “placing something” in a higher place.) What is placed in the coffer is resurrected (in THREE days or on three levels of being) and materialized as the answer to the prayer embodied in the thought-form picture. In the antechamber are three upright segments indicating the three manas that must be mingled to get results. The passage into the chamber of the Aumakua enters at one end, so that we who approach cannot get a clear view of the chamber and coffer at the side.
THE BLANK SPACE LEFT HERE is to be used by you to add to, or take from, or correct my dogma and to add a few of your own. Luck.
(If you hit a jack pot, let me know. MFL).
A new book by Dr. H. Carrington and our Dr. Fodor. It is the story of the Poltergeist down the centuries, and is important because it embodies the recent findings which tend to indicate that the poltergeist is not a ghostly entity as formerly supposed. The book jacket gives an excellent idea of the modern conclusions. I quote:
“Both Carrington and Fodor take the view that, at certain periods in the life of a somewhat abnormal human being, the excess vital energy, owing to suppression, turns on itself and, becoming intensified, splits off from the original personality and forms a separate entity. In the majority of instances of Poltergeist phenomena, they have been traced to girls just entering puberty.”
Dr. Carrington tells what happened, when, how and to whom, in reviewing 372 cases. Dr. Fodor reports more cases, many of them from his own psychoanalytical practice, and tells of the fact that when the fixations of the patient are brought to light and drained off, the noises and racketing stops.
While something was said about confining the phenomena to explosive sounds, such a limitation was rejected as the book progressed. Dr. Carrington gives accounts of physical phenomena of almost every kind from apporting to transportation of the living. Dr. Fodor avoids nothing in reporting the cases upon which he worked. (The inscription in the book kindly presented to me reads in part, “Shiver your timbers” – which is most appropriate indeed.)
After reading the book, one is left with the picture of abnormal individuals unconsciously producing great stores of mana, storing in it projected portions of their low aka body, and allowing it to be used in accordance with the complexes, traumas, unconscious hates and fears, etc., of the Aunihipili. (I speak in terms of Huna, which we all understand and which offers the only definite system containing well defined elements such as low aka and low mana, to say nothing of the fact that the low aka can project a “finger” or a full figure, hand or what not – usually invisible – and, directed by the Aunihipili from its hiding place at the end of a connecting aka cord of connection, can break glasses in air, start fires and even carry away the physical body held in common with the Auhane, as in the case of the Bell Witch which is described at length.)
Very naturally, neither of our good friends had space, and inclination, to try to explain the Huna ideas to a public already very reluctant to accept the information in the simplest possible terms. The scientific value of the findings of Dr. Fodor give much promise. He suggests that Psychical Research has gathered the data on externals, and that, having arrived no place, should now turn over the study of mediums to the psychoanalysts – who, if the present findings can be expanded and validated all along the line, may come very near to drawing a clear line between the genuine “spirit communication” and the great mass of purported communications which contain recognizable lies or offer meaningless statements to sitters. These unreliable statements, Dr. Fodor finds, are very similar to dreams and associations and are useful to psychoanalyze the medium – who, he further finds, is usually in need of such help. (Haunted People, $3.50, from Dr. Nandor Fodor, Park Central, 7th at 56th, New York City. Published by Dutton.)
REV. JESSIE CURL AND HOO`LA
Rev. Jessie Curl and Hoo`la have created much interest among HRAs, many of whom were able to attend her meetings in or near Los Angeles in the past two months. Some took a series of healing treatments, and of these, an encouraging number were benefited to some degree. Several letters (not from HRAs) have come to me telling of excellent healing results. Rev. Curl has as yet no plans ahead, and it is impossible to tell what places she may visit or when. The best I can do, under these circumstances, is to invite you to send letters for her to me, so that I can forward them to her when she lets me know where she happens to be at the moment. Last heard of, she was leaving San Diego after a stay there, and planned to spend Christmas with old friends elsewhere. I have not had the opportunity to spend time with her directly since I reported our earlier visit. The picture of “Hoo`la” stands on my little prayer table set-up and he is asked to help us all at the TMHG periods (as is the new ivory icon).
HRA Charlie Kenn worked over the verbatim record of what was said by Hoo`La and writes that he seemed in one part to be explaining that he was annoyed and the mana supply was weakened by much pulling back and forth by the three spirit guides of Rev. Curl, although he managed to hold the top place and use what mana was left after the struggle. The word which I took to indicate that I was being accepted as an adopted child by Hoo`la, has also the meaning of “cave” which is sometimes used as a symbol of the medium, so he might have still been explaining the struggle between himself, the Hindu and the Tibetan guides for control. In Samoan the name Hoo`la, which is the Hawaiian form, would be closer to Fu`ola, but would still not be typically Samoan, as would the word fa`a`malolo. Too bad we could not get Charlie and Hoo`la together to converse and straighten things out. Charlie explains in another part of his letter the part played in healing by a complete and unquestioning faith. I quote:
“This steady, consistent holding to a positive thought is called hoola (hoo`ola: cause life), and in the language of the kahuna it has a special significance. The thought must be held without the least doubt or suspicion, or desire to see the hidden wheels go around. Such doubts or desires break the aka thread. This condition then is called, literally, kanalua, meaning to choke off two elements – to separate the Aunihipili and the Aumakua. Thus, the kahuna would say, ‘Ua hale ka pule’ ([the] invocation has sinned, (missed the mark.)”
He says also, “The fact that she was able to cause a mole (ila) to disappear, is good kahuna practice. The further fact that it reappeared indicates, as she said, that it needed going over again a few times. Some day she should be able to bring about instantaneous and permanent healing as she is on the right track – provided she always holds to the positive thoughts in all that she does. Constant practice (hoo-mau) will give her the ability she so richly deserves. The fact that she did not know a thing about Huna when she gained the healing power indicates that, while she does not display certain Huna abilities, she did not come upon them by or through a knowledge of Huna. Rev. Curl, obviously, does not speak or understand Samoan or any other Polynesian dialect, and so it must be that it is through her mediumship that she speaks in an intelligible manner.”
(Many thanks, Charlie, for helping us on these points. MFL.)
THE IVORY IKON FIGURINE GETS TESTED WITH THE CAMERON “AURAMETER”
After dinner on Christmas Day, HRA Verne Cameron came up from Elsinore to bring the gift of the china figure of a kneeling Madonna (without child) which was mentioned a Bulletin or two back as having been blessed with as great an outpouring of emotion as possible to turn it into an icon or contact center in so far as might be possible.
First the little ivory figurine of the Japanese lady with cat was tested. It was at once found to have an inner and an outer force or radiation cylinder surrounding it, and, when stood on the floor, reaching up ten feet to the ceiling – with no telling how much farther up. The inner cylinder was about 20 inches in diameter, and the outer cylinder 9 feet. From the left eye, as found with most normal humans, extended the usual rod or ray, in this case about five inches. (Mr. Cameron has found that this ray from the living left eye seems to go out to contact the things at which one looks. There is a possibility that a return ray might be picked up by the right eye if it could be measured.)
Above the little 6 inch ivory icon, at about 40 inch intervals, there seemed to be a rather vaguely outlined series of duplicate figures similar to those found above the living (such as myself in tests described in other Bulletins.) These seemed to reach also to the ceiling, but were small and hard to measure with certainty.
THE CHINA MADONNA icon has the peculiarity that, whereas other objects and all people seem to push the knob of the Aurameter away, the China figurine pulls it toward her. In addition to having a large surrounding aura, she sends out a powerful ray in the direction she is set to face. We placed her on the front steps facing down the street, and Mr. Cameron was able to trace the beam for well over 200 feet despite the trouble encountered in crossing a strong radiation from underground water in making the test. Under his guidance I was able to locate the boundaries of the seven foot stream of underground water, also to pick up the beam from the figure at several points.
INSTRUCTIONS FOR THE USE of the Aurameter were stenciled and run as an accommodation to HRA Cameron earlier in the week, and I decided that they were of such general interest that I would include a set in this Bulletin.
In addition to what was told in the three instruction sheets, I was told something new and most important – which helped me greatly in my own efforts through daily practice to learn to use the Aurameter presented to me as a gift by its generous inventor. This new thing is best understood if one first reads sheet 3 of the instructions and notes in the very crude drawing how the ball of the thumb and knuckle-inside (2nd joint of first finger) are placed on the sides of the base of the pointer to prevent it from swinging too far to one side or the other when it is pushed away or attracted. The new trick is to let the wire touch the thumb or knuckle very lightly and because it does touch, it becomes possible to note the slightest change in the pressure as the Aurameter is moved to or from the object tested. My score was immediately improved when I learned this aid to sensing the force exerted on the pointer and head.
Dear Aunties and Uncles (and spessully Fellow Sprinters):
ME, and boss, are sending terrible BIG LOVE & GREETINGS to all of you to have in your stockings Christmas Morning.
I already got a whole shelf filled with wunnerful cards from you, and boss lets me have his to stand up and bat over and chew and ammire no end – so thanks for ME and for hymn (Noel, Noel) (Guess that was some kind of a forepaw, but try not to mind it and remember the kind part, this being the season for being kind and things.)
I hope that on Shishtmust Eve when all that “shishing” about who is to get what and where it is hid on the top shelf in the crosett off the hall or in the seller or garage, is over, you can settle down on the rug in front of your boss’s fire and sorta begin to take it easy. I’ll be thinking hard about all of you, and boss will turn on the radio and see if he can find some nice Auntie telling the story of the “Rittlest Rangel” for ME, because that is the story I love better as anything. Maybe you never heard it? It is about a very small rangel about my size, and just like ME, he had a little box – undoubtedly a cigar box – and like ME all he had to offer was what he had in his box when it came time for wanting to make a terrible wonderful kind of present to someone who wanted terrible bad to do something wonderful BIG to help make the world a good place for people to live. Anyway, it was the best present of all – naturally – and the Rittelest Rangel was all warm and happy inside – like ME and boss hopes you will all be while you wait for Sandy Claws to come down your chimney!
BIG LOVE from CIGBO (and boss)