Huna Bulletin 76
Washing the Feet of the Disciples
April 15, 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.
THAT STRANGE NOISE YOU HEAR …
… comes from HRA Meade Layne’s ROUND ROBIN perched on the top of the HRA desk beside Ye Cigbo, copies of the BSRA releases stacked beside them. The ROBIN is endeavoring to crow his triumph (instead of chirping hopefully and persistently) at the long-last vindication of his claims that flying saucers were real. Cigbo is doing his best to help his best friend “cerebrate,” but his efforts to crow are not exactly a thing that can be counted as more than a howling success. (I am referring to the saucer article in LIFE, April 7, 1952.)
All joking aside, the existence of small mimeo periodicals, bulletins and releases fathered at considerable cost of effort and devotion to “truth at any price” by men like our Meade Layne, have far more than justified the struggle to get them out and around.
The vast and semi-ossified body of public opinion has to be seen for what it is by those who do their own thinking and demand truth instead of blind or crafty denials. It is a painful fact that open minds are almost impossible to find in the world of today. The subscription lists of RR and BSRA should be up in the millions now, but there may be no more than 5,000 people in the USA able to see the values in things which have not been approved by their daily papers. At any rate, RR and BSRA scooped the world on flying disks and related matters. Also, what could be found by way of an explanation came from the same source, be the explanations from the field of psychic science or from careful studies and consideration of all available facts and possibilities. ($2 sent to BSRA-ROUND ROBIN, 3524 Adams Ave., San Diego 16, Calif., with the request for releases on saucer findings, will bring you up to date if you are not at present a member. $5 the year for RR and BSRA releases. In about a month, according to latest word, it is hoped that the rather elaborate mimeo book giving the full story of HRA Verne Cameron’s discovery of the Aurameter and its peculiarities and uses, also of rays and radiations from water, cones, charged images and so on, will be ready. The price and publication date will be announced later.)
THE “AURAMETER” peculiarity of taking up to thirty seconds before it reacts to register the beam of radiation sent out from water, a palm presented to it a foot away, etc., etc., and which we have discussed under the name of “time lag,” was made the subject of an article on such “lags” in RADIO-PERCEPTION, the journal of the British Society of Dowsers (of which I am now a proud member), in the issue of March 1952. (Copies 3 shillings sixpence, post paid to non-members, from the Society at York House, Portugal St., W.C.2 London England. Fascinating quarterlies for those interested in the theory and practice of dowsing. I can now sponsor any HRA for membership if desired – about $5 a year dues – mine paid by a great friend of Cigbo’s for the first year.)
REV. JESSIE CURL asks that the HRAs be notified that she is available for absent treatments on a contribution basis, like Harry Edwards is in England. Her address now is 8952 National Blvd., Los Angeles 34.The phone is Vermont 8-5297. Spirit healing “guide” remains “Hoo`la.”
MORE “BUG CHASER” THEORY
It will be remembered that in the recent Bulletins I digested an article on the “Bug Chaser” instrument being used to broadcast some form of radiation to duplicate the radiations sent from certain insecticides or, as in protecting Arizona cotton, from a leaf from a eucalyptus tree, the latter radiation supposedly being picked up by the feelers of the bugs and recognized as NOT the thing to eat. This was easy to understand and to believe, but the placing of a photograph of the fields to be treated, in the instrument, to make the radiation stay exactly in the fields shown in the picture, was hard to swallow unless the instrument was of the “radionics” type and depended on the psychic guidance of the operator, thus giving an intelligence addition to the radiation.
“THE PHOTO GIVES CARRIER WAVES,” suggests one HRA, “of the area shown, and each photo is unique, the same as a finger print. The specific material for treatment is sent out on the particular wave of the area, and is ineffectual elsewhere – just as you don’t get Columbia on radio when tuned to National’s wave length. Tests have been made repeatedly, 1/4 or 1/2 of a field not photographed and left untreated, and pests in the untreated part unharmed while the other part is freed of them. Every area and so every photo has a different setting for the carrier wave and so the machine can be set precisely.”
Perhaps some other HRA can explain more about this and tell us what damps off the carrier wave at the edge of the photo or field. In the original article which I quoted as appearing in the Denver Post, it was said that the eucalyptus leaf rate of radiation over a cotton field caused the bugs to think the cotton was eucalyptus, and because said bugs can eat only cotton, they either go elsewhere or resignedly curl up and die. On the other hand, if the radiations of a bug poison can be sent out and poison the bugs as if actual poison had been placed in their stomachs or on their bodies, there is a close resemblance to EEMAN’S CIRCUITS in which the vital force is sent through cords to bottles of some drug, then on back to the other side of the patient – the current carrying enough of the drug to dose the patient good and plenty. This mechanism, if carried to its logical conclusion, (if I may be allowed this way of putting it) should be of terrible value in a war. One side could make photos from the air of the enemy lines, then set instruments along the line and tune them to the cyanide rate of radiation. In three shakes of a radiation, the enemy would be cleaned out. Or, am I by any chance giving away a wartime secret! (Page the Pentagon brass and the denials until last week that the saucers and fire balls and such were anything but spots before our eyes.)
PROJECT SAUCER COMMUNICATION as once suggested in ROUND ROBIN and BSRA discussions, might now go forward officially, it seems to me. As in BSRA and HRA, we have – to the best of my knowledge – the majority of the really open-minded people in North America, Australia and Europe, our two groups maybe the only ones available who would serve the purposes of saucer intelligences striving to make a contact with the people of Earth. One has but to reverse the position as of a saucer man and one of us to see why the saucer man might hesitate to land, open the door and step out to introduce himself. If I were a S.M. I certainly would think twice before landing on Hollywood Blvd. and walking up to the first stranger. It’s too hard to get out of a mental ward. No, I think I would study the landscape for a rather long time, and try to find some way to get word to a good BSRA or HRA to meet me out in the most isolated part of the desert possible. Of course, if I, with my many powerful and super intelligent fellow S.M.s, suddenly decided to land and get on with whatever was necessary, we might just land in terms of a few hundred thousand and take over. (Yes, yes! I quite agree: “Perish the thought!”) Meantime, can someone tell me what those “intelligences” who guide the several kinds of “flying saucers” would want down here? They certainly couldn’t want to take up residence in a world threatened with Communism on one hand and with economic collapse through continued war spending on the other hand. Or, if they were just anxious to help us stop being so slow to begin to act as every small boy knows how to act, do they delay taking over because they are unable to decide whether or not there are enough good BSRAs and HRAs to make the world worth saving? (Cigbo remarks from his place on the top of the desk, “You big fellows can joke about this if you want to, but I’M scart! MEOW”) My feeling, personally, is that the momentum has been piling up behind ever greater and greater massed events on this old Earth, and that changes have been coming faster and faster.
I mean, each major change has taken far less time than the change just before it. The dawn of the thing we have variously thought of as the “New Aquarian Age” might come up “like thunder” or more silently, just any day. In any event, I remain hopeful. Na Aumakua are very kind, and the people I know, almost without exception, are honest and intend well, up to the limit of their understanding. Not a week passes in which I am not deeply impressed by the love and kindness met on all sides. Hardly a mail comes in but that I do not read in at least one letter what amounts to, “Go to it Max! I’m all for you in every way, even if I do have my own reservations in the matter of your findings and tentative conclusions concerning them. In every Bulletin you hit at least a few veins of pay dirt.”
TRY AN “AURAMETER” IF ALL ELSE FAILS
HRA Verne Cameron, who invented the Aurameter (described in late Bulletins, and still available at the same price from him) sent in a letter last week which is of interest. It was from a Mr. DSP, who was very skeptical. The pendulum had refused to swing for him. Standing in the tracks of a water dowser whose willow “y” had just pulled down so hard it had slipped the bark in the dowser’s grip, he could get no slightest dip. His touch on a tipping table or Ouija board stopped all movement instantly. But, the Aurameter worked immediately for him. He built mental forms and was able to trace their outlines as three times the size of his visualization. He found that a book placed on a table gave almost no extension of aura, but with the book removed and a visual image of it made to replace it, the aura was easily outlined, but was four inches larger than the book. He reported that he could reduce or inhibit the response of the Aurameter by an effort of will, but could NOT increase it. Last, and most provocative of all, he “picked up spirit forms in four places in the house.” He writes, “When I felt that a spirit had moved a few feet, the Aurimeter at once confirmed this. The reaction toward these spirits or forms was more forceful than any other I have yet experienced.” This letter was written two hours after the arrival of the Aurameter in the mail, and shows that the use of the Aurameter is in some basic way quite unlike the use of the pendulum, the willow dowsing fork and Ouija board. My guess still is that after the short time lag, the aka-mana combination enters the bob of the instrument and has something to do with its push or pull.
DIANETICS, “E” THERAPY, HUNA AND CHRISTIANITY are all mixed together in a most exciting brew here at the Study just now. By “Christianity,” of course, I mean that part of it which is bursting into sight through the translation and comparison methods discussed in Bulletin 75, to get teachings back into the language of na kahuna so that every basic word can have its inside or secret meanings and symbol meanings examined as well as the external.
ROME SAYS “NO!” Unfortunately, (according to an AP news dispatch of April 9th) the Church of Rome has decided that because Freud suggested that sex might be sublimated to give instinctive religious reactions, and therefore – that the noble sentiments of religion were not far above sex and instinct, the use of any form of psychoanalysis would be “mortal sin” on the part of a Catholic. I count this a sad day, when so many good people will have to give up something so promising, even if other reasons than those mentioned may have entered into the decision to ban the use of psychoanalysis by the faithful. And this, just on the eve of the discovery that in the rite of the washing of feet, Jesus gave the secret of psychoanalysis and urged that the disciples pair off and audit each other.
HUNA SAYS “YES!” Huna symbolized man and his three selves in several ways. The tree of life was one way, and in this the roots hidden out of sight in the ground were the Aunihipili, the trunk and large limbs the Auhane, and the small twigs and leaves which absorbed the light, the Aumakua. The sap was the mana flow from the Aunihipili roots up through the trunk and limbs to the leaves or Aumakua, where the sap was changed by the “Light” to have properties needed to nourish the trunk and roots in the reciprocal down flow.
The HUMAN BODY was a similar symbol, the feet the roots of the tree or Aunihipili, the trunk the Auhane and the head the leaf part or Aumakua.
The act of a man when rising from a sitting position on the ground, or, better yet, a prone position, was, for the symbolic purpose, divided into a movement representing the three selves in turn as they went into action. (1) Rising to a kneeling position, (2) rising to a full standing position, and (3) standing “in line,” or with all three selves in contact via the aka cord and ready for cooperative efforts.
Note: To have the “path” of contact or cord “blocked” kept the man from “standing in line” or from being aligned properly for prayer work or to get guidance from the Aumakua. Also, if the way was blocked, the down flow of mana as “light” was cut off in part or completely and trouble followed. The fixation was the “thing eating one inside” which had to be cleared away, and this was to be accomplished by the kahuna with the aid of the patient and na Aumakua – by a process of psycho-analysis, to use modern terms.
THE THORN WAS THE SYMBOL OF FIXATIONS in Huna. The expression, “a thorn in the side” may be as old as Huna. The fixation was a cluster of thought-forms which had not been rationalized by the Auhane before being lost in the “black bag” of memories – in the aka body of the Aunihipili. The center of its “mind” for the Aunihipili is the solar plexus – which is close enough to the “side” to account for the thorn being there instead of in the foot or hand or elsewhere. Jesus was crowned with a crown of thorns, as we read the account in any other language except the language of na kahuna which was made to hide secret meanings. In the language of the Secret, there is no word for “crown.” A wreath of thorns can be nothing else except a lei of thorns. And the word lei has eight different meanings listed in the Andrews dictionary. The one telling what must be done with the thorn-fixations is that of “to cast out.” When this is done successfully, the path will be open and secret meaning No. 2 comes in for consideration. It is “to rise up,” and it stands for the clearing of the blocked path so that the mana can again rise up and carry the thought-form-cluster of our prayers to the Aumakua.
Moreover THE LEI was something that someone else hung over one’s neck or placed on one’s head. To paraphrase Kipling, “The fixation-sins we get one by one, we get rid of two by two.” And note this. The ancient custom dictated that one wore his lei until it was wilted and then cast it away.
To WILT or to DRY OUT, as water from a plant, is the Huna symbol of the mana or energy being taken out of a thought-form-cluster or a fixation to make it powerless – to make it dead unless water is poured into it again to “restimulate the fixation” as we now say. Dianetics and all its offshoots base one of the main points of therapy on the fact that the VITAL FORCE or LIFE ENERGY can be drained out of a fixation. HRA Kitselman, in his “E” Therapy, sits down with a friend and they ask their na Aumakua to decide which fixations should be brought to the surface of consciousness by the Aunihipili. If the case is not one of too much “blocking,” the response is quick. As the Aunihipili, when left to its own preferred way of making the thought-form-clusters (as when one is unconscious or Auhane is knocked out) almost always makes the memory into a symbol, the symbol may come before the mind, and it will soon lead to the event for which it stands. The moment the fixation is touched upon, the Aumakua starts drawing the mana charge from it to break it down or dry it out – wither it.
This causes emotional and/or physical reactions. One may shiver or have cold creeps or hot flashes or tears or rage. This has been named “fire” in “E” Therapy. It is a way of using up or putting back into the common store the mana tied up in the charge of the fixation. One of the words for “thorn” is ku`ku, and one of the root meanings of this word is given as “to pierce with a spear.” Jesus was pierced in the side with a spear as he hung on the kea which means both “cross” and the fixations which are the things which “block the way” to the Aumakua along the path of the aka cord. What came out when they pierced the side of Jesus? Water as well as blood. It was the symbolic water or mana being drained from the fixations symbolically if not historically – we cannot be sure of the history, but the symbol is unmistakable, once we turn the floodlight of Huna on the account of the crucifixion. What happened on the cross? The water flowed from the pierced side and the fixations “died” on that cross of the “blocked path.” But there followed the resurrection. The Master Kahuna had died on the cross, had shown in an unforgettable way the means of gaining the one and only possible salvation – the one and only way of redemption or of trading the fixations for new, normal and fully rationalized memories. He rose from a tomb, or i`lina, the major root lina giving us the secret meaning of “to tighten the rope” – the often used Huna symbol of restoring contact through the aka rope or cord with the Aumakua. It took “three days” for the “rising.” Can the Aumakua “clear” one of fixations in three days?
Jesus was able to rise from the “dead” condition all by himself, but he couldn’t nail himself to the cross or pierce his own side. He had to have help, an auditor, we would say. He had to have similar help down from the cross and into the tomb, but with the “cord stretched” again, he was able to rise into a new life.
WASHING THE FEET OF THE DISCIPLES, was a symbolic act of such great importance that it was made to follow directly on the finish of the Last Supper in which the secret of UNION was disclosed in the symbol of eating the Aumakua as represented by the bread and wine – absorbing into oneness the Aumakua – making a complete contact.
A person without fixations may be considered normal and he should be able to make the contact with the Aumakua easily. If filled with fixations, he needs to have his feet washed, symbolically, to help him get rid of the “blocks” in the “path.” Jesus told the disciples to do this washing for each other.
How do we know that this rite symbolized the clearing away of fixations? With the basic words of the account translated into Hawaiian and the several meanings searched for the customary symbols of the Huna rituals, the implication cannot be overlooked.
Jesus poured water or mana into a basin because he was going to use mana in the washing process. (The auditor remains alert and uses the mana while the one being audited relaxes and accepts guidance and a degree of suggestion.)
Jesus took off his robes and proceeded to “gird his loins.” In Hawaiian he tied on his malo or maloo. To “tie” (pai) means the fixation or “something impressed or stamped on something” as the impression in aka substance that makes a thought-form or a series of them to make a cluster to contain the memory of a complete event. Other secret meanings of “tie” tell us what the fixation does. It “punishes” us. It causes the Aunihipili “to resist” efforts to recall the fixation and drain it off. If the fixation is triggered or touched, the Aunihipili is “aroused” and it “drives or urges” the man to do certain things irrationally. It “punishes (the man) for some IMAGINARY OFFENSE.” (Jesus was crucified for offenses which were imaginary – by fixations.) Nor is that all.
This word for “tie” was made to have meanings enough to describe almost everything connected with the fixation, its nature, its reaction on the man, and its draining off by being “dried out” or by having the mana taken from it. The word also means “a cluster of things” which is the fixation and the symbol for all thought-form-clusters or memories. It means to mingle together as water and wine or, as wine symbolizes blood, the “water and blood” which flowed from the pierced side of Jesus. (Repeating again the symbol used in the crucifixion, in the symbolic rite of washing the feet or roots or Aunihipili of the human tree.)
The word malo or maloo means “loin cloth,” but it has the secret meaning of “to dry” or to be from drying as a vegetable. Jesus girded his loins to get at the fixations with the help of the Aumakua (which he represented in his own person) and to “dry” or remove the mana charge or water from them to leave them in the “dead” condition.
The washing of the feet came next. This is to ka`la, which also means “to cause, to make something known, or to bring the fixation to the surface – to cause the hidden and irrational memories to be recalled.” The word means “to tell, to publish, to make known.” And, when the fixation is “told” it is “taken away.” How? The word also tells us that, symbolically, it is “untied” or the “knots” are untied from the “rope or cord.” (In “gird” the process of tying is the symbol of the knotting of the cord by fixations. Now in kala the knots are untied.) The man is “spared from punishment” when the cord is untied and loosened ready to “stretch tight.” The fixations are “forgiven, as a debt.” (I have put quotation marks around words and phrases to show that they are meanings taken from the dictionary of Hawaiian words.)
Now check “feet,” the symbol of the Aunihipili, wa`wae. The wa root tells us that the fixation is something that has to do with “past happenings,” that one has to “find out about” them, “to reflect and think and reason” about the past events which “make one sick.” One also “holds private talk about the character of someone with another” – (talks about his own character with the auditor.)
The roots vae and ae give more secret meanings of “foot.” These are “to sort out the good from the bad,” the bad fixation memories from the good or normal memories. One makes a “choice to get what is desired.” One “dwells on past events or present events.” One may “break open (fixations) and sort out good from bad parts.” One “considers a case,” in which the “law has been broken.” One becomes “seasick” and “vomits or throws up” the fixations in getting rid of them. One “assents to the opinion of another” (the auditor), one is caused to “pass mentally or physically from one state, condition or place to another” – one is changed mentally and physically as a part of the process of washing the feet or finding and draining off the fixations. Lastly, one “raises or lifts up his head with joy.”
Jesus approached Peter, who played the part of the stubborn Aunihipili with fixations, who never wants its fixations to be “washed” away. Peter said, “You shall not wash my feet.” Jesus said, “If I do not wash your feet, you will have no part with me (the Aumakua).” Peter then said, “Then wash also my hands and head so that I may be clean all over.” (The hands are the symbol of the Auhane, and the head of the Aumakua.) Jesus explained that the earlier bath had cleaned all but the feet. (The bath was the giving up of deeds of hurt consciously done and not connected with the “sins” of fixation grade. One makes amends for such hurts, and can cleanse himself in that respect, but cannot cleanse his own feet or Aunihipili.) So, Peter allowed Lord (Haku) Jesus to clear away his fixations – to wash his feet. This done, Jesus put on his robes, but instructed the disciples, saying, “You should do this for each other.”
Explaining what he had done, with words again covering Huna meanings, he said, “A slave is not greater than his master.” In the secret language “slave” is kau`wa, which means “to crucify for a period of time (with wa for time). As a double check, we note that the kau part of this double word, also means “to gird on, as a malo.” The word master, is haku or “Lord”, and the Aumakua is the “Lord of the dividing of the water (mana): The god Lono of the Huna Trinity.” In addition, kumu is used for “master,” with the meaning of “foundation” or the roots of the Tree of Life. From this can be deduced the secret statement that “The fixations are not greater in authority or power than the self or the Aumakua.” Also, “They should be drained of mana, rationalized and destroyed with the help of the Aumakua and of a friend. The following phrase came to reinforce the secret in “slave”: “The messenger is not greater than the one who sent him.” Ele`le is “darkness” as well as “messenger.” The fixation is a dare or unrationalized thought entity. It was “sent” or made by the Aunihipili at one time or another and so could NOT be greater or more powerful than the one who made it. It CAN be brought to light by the Aunihipili, so that it can be relieved of its swollen mana charge and “transferred” or “traded” (in redeeming), so that a good, normal rationalized memory of the event is furnished in exchange for the Aunihipili to put back into the black bag of memory storage.
Jesus next said, “If you know this, you are happy if you practice it.” Which gives us the end result of this form of “forgiveness of sin the fixation kind.” (Happy is “to be contented, or to be made comfortable, satisfied: olu`olu. Check “the Comforter,” who was promised as a thing to come – after the resurrection.)
John does not stress the Last Supper, but in the next passages Jesus says, “I do not refer to the whole of you (only to the Aunihipili when filled with fixations). I know whom I have chosen (“choose” is wae for foot, the meanings of which have been given. The good and bad thought-form-clusters are sorted and the ones to be drained off are selected or chosen by the Aumakua – Jesus – to be recalled by a command to the Aunihipili to “tell” its dark secrets), but it is so for the fulfillment of this Scripture: “The one who partook of my bread has raised his heel against me.” (“Heel”: kue`kue : “to oppose”)
The part of the complexed Aunihipili is played next by Judas. To show that it is the Aunihipili made a traitor because of its complexes, the bread given him was of the unleavened kind used in the feast of the Passover. The symbol of accumulating mana and sending it to the Aumakua along the clear and open “path” or aka cord, is that of a leavened substance which foams and RISES UP AND OVERFLOWS. This “sop” was NOT the true “bread of life”; it was the mana tied up in the fixations so that it could not rise to the Aumakua, and this condition caused the Aunihipili to betray the Man, Jesus, (or any man) and bring him to the necessary “death” on the cross. (To “dip” as the morsel of unleavened bread, is hoo`o, the “o” meaning “to pierce, as with a spear,” thus repeating the symbol of the pierced side.)
After the betrayal and on the way to the place of the crucifixion on the hill of the skulls or of “death,” Jesus was unable to carry the cross or, we may say, proceed with the task of getting freed of fixation “sins” himself. He fell and had to have help. In the story, one Simon came along to act as foot washer or auditor or analyst for him – and they went forward together. The hands which Peter wanted washed as well as his head, give only one secret meaning in translation into the Hawaiian. Li`ma for “hands” gives in the li root the meaning of “to hang by the neck,” which is also a meaning associated with the word given above for “to crucify” (kau), so we see that the Auhane symbolized by the hands (mana`mana lima: fingers) is also crucified when there are fixations – is also a companion, and also stands by to act its part as auditor, perhaps after the draining off process has been well started by a friend and can continue under the Aumakua and Auhane without the help of an auditor, as Altman in New York says it can in “E” Therapy. MFL