Huna Bulletin 78
Huna in the Bible
May 15, 1952
PLEASE TRY TO EXERT HOOMANA`WA`NUI!!
“Make mana for a long time” (the Hawaiian idea of “patience”) in the exciting matter of the eventual finding, through the Huna in the Bible, of a shorter way to get the fixations to the surface and drained off, or to get rid of them in some way we have not yet come to guess is possible.
Here is a note typical of those now arriving at the Study… “I always thought there should be some immediate way to break the complexes in one sitting…” That is what I would call real enthusiasm – and the odd part is that we may someday be able to accomplish such things in “one sitting,” also instant healing in a matter of a few minutes.
However, we must walk before we can run, and the digging out of the Huna symbols and meanings in the Bible takes time.
Amongst the four major prophets of the Old Testament, Isaiah seems to have set forth the most Huna. He made predictions and seemed to be rather a wild man at times, not making much sense in his disconnected discourses. But if one watches for the words which indicate Huna symbols of items in the secret lore, the passages of importance to our present study can be located with little difficulty.
If one remembers that Isaiah lived about 700 years before the time of Jesus, it will be seen that the same brand of Huna was known at both periods. One of the most mentioned proofs of the correctness of this or that teaching or saying in the New Testament was the fact that Isaiah had set forth the exact happening in his prophecies.
I must confess that in my early days of Bible study I was very suspicious of this method of proof. To me it seemed a rather lame attempt to connect the teachings of Jesus and the events of his life to a set of rather incoherent prophecies which were just too “pat” to be believable. I strongly suspected the writers of the New Testament of trying to convince the very unwilling Jews, by this method, that Jesus was what he was claimed to be. In fact, I wondered if the prophecies of Isaiah had been doctored to insert the items which were pointed out as related to the later matters. Many scholars have pointed a questioning finger at the efforts to trace the genealogy of Jesus back to David, but ending in an immaculate conception which undid the effort completely.
At this late date, I am most happy to say, the short initial study of Huna in the Bible has already begun to clear away the basic elements in the things I saw as contradictions and even as frauds.
When Jesus said that a certain thing was done to fulfill the prophecies, he was speaking as an initiate kahuna to other initiate na kahuna who could pass on his credentials because of the fact that he was presenting again in teaching, parable or ritual, the Huna that had been retained in a fine state of preservation for seven or more centuries.
THE LIVING BIBLE, edited by Robert O. Ballou,($3.75. Viking Press) has but recently been published and certainly deserves a much longer review than can be given here. Cigbo did a valiant job of scratching until he had the price of the new book in paw, and went with me to get it from our local “Pickwick” book store. We were greatly interested in the advertised fact that some books had been included in the volume which had been left out in the standard versions.
There were a few pages of these, to be sure, but they contained nothing of particular significance to our Huna studies. On the other hand, I discovered to my delight that the important parts of the Bible had been picked out, accounts made to go from here to there with much directness, and readability produced which lost none of the glorious swing and charm of the King James English.
Isaiah was sifted and the wild filler which had been used, to all appearances, to cover up the Huna passages which were being recorded and still secreted with great care, were tossed aside and the Huna elements assembled according to their similarity. And how some of those newly assembled pages do sing!
I was made to remember vividly the passages from Isaiah which a householder had caused to be painted large on a tall stone stair tower leading from the cliff to the bare rocks where the sea roared and slammed in – this in Laguna Beach. Those lines in that wild setting, fairly made one’s hair stand up when rounding a point and suddenly finding them there.
Let me quote bits from the section titled, THE COMFORT OF GOD, beginning on page 464 and continuing for three pages and a half underscore words which are either those which are familiar Huna symbols for the Aumakua or its dwelling place, the fixations, the mana and the results of the removal of the fixations to clear the “path” or aka cord “way” between the Aunihipili and the Aumakua. Some words are underscored because they will bear translation into the language of the Secret to give the secondary or secret meaning for which we are watching. (I also insert notes here and there.)
“And he will destroy in this mountain (mountain and desert and wilderness all give translation meanings indicating the place of meeting along the aka cord – contact with the Aumakua) the face of the covering cast over all people, and the veil that is spread over all nations. (The words covering and veil are both uhi, the beginning root in uhi`ni`pili, alternate word for the Aunihipili and also for “grasshopper,” often met with and seemingly having no significance in the text. The u is a self, and hi is to leak water or mana slowly, the symbol of the waste of mana caused by the fixations. The Aunihipili hides the fixations or veils and covers them, and the text here given would indicate a belief that all men have fixations which should be removed with the help of the Aumakua.)
“He will swallow up death in victory (swallow is ale meaning also “to drink water,” symbol of accepting mana from the Aunihipili on the part of the Aumakua. Death is make, but the secret is that it also means “to wish, desire, need and love” – pointing clearly to the prayer made with love in the heart for the things desired and needed. Victory is lana`kila, meaning “to float something on a strong flow of something,” indicating the thought-forms of the prayer floated on the strong flow of mana to the Aumakua. And the Lord Hake, lord who supervises the dividing of the waters of the manas.) God will wipe away tears from all faces (Wipe away tears has the secondary meaning of drying the water mana from the fixations causing sadness and trouble. This is a part of the work of removing the complexes. Face is also, but the word has the primary meaning of front of anything and the belly of man – the symbolic seat of the consciousness of the Aunihipili and, therefore, the place where the fixations have been hidden and allowed to waste mana.) and the rebuke (Ao, the cloud or fixation shutting away the light of correct thought processes) of his people shall he take away from off all the earth; for the Lord hath spoken it. Eke`mu is to speak, but the two parts of the word give us the secret or symbolic meaning of “to take something out of a bag made of netting” which is the tangle of aka threads and thought-forms of fixations in the “dark bag” of the Aunihipili hidden memory trove. The symbol of the net or snare or “temptation” is constantly used in the Huna behind Bible materials.)
“And it shall be said in that day, ‘Lo, this is our God; we have waited for him, and he will save us. This is the Lord; we have waited for him, and we will be glad and rejoice in his salvation. (Wait is kali, with the Huna meaning of “to gird on” – as the malo or means of drying out the mana-water of fixations in the foot washing rite discussed in an earlier Bulletin) (Note also the use of the words “we” and “us,” indicating two or more working together in the waiting process which results in the removal of the fixation-sins so that the individual may be saved from the troubles caused by the fixations – may obtain the salvation.)
“Thy dead men shall live, together with My dead body shall they arise. (Thy finished or completed – restored – men – who have had their fixations removed, shall rise symbolically into a new life in which the Aumakua shares and so has also been resurrected, pau and ala: “to arise,” also “the path or way.”) Awake and sing, ye that dwell in dust, for thy dew is as the dew of herbs, and the earth shall cast out the dead. (The dust is the symbol of the small particles or thought-forms of the fixations which dwell with one. The dew is the low mana which becomes the living water symbolized by the juices in living herbs or the high mana of the Aumakua which again can flow down to restore those freed from the fixations and so raised from the dust. The word “earth” is also the word used for people in Huna, so we re-read the end of the passage, “The people shall cast out the fixations from which the life force or mana have been removed to make them dead.”)
(In the following, note the typical “prophetic” warning which is nothing more or less than a statement that those who do not get their fixations cleared away will continue to be punished by them, as by the Lord, for their fixation-iniquities. Those who have been cleared of fixations are pictured as ones able to find safe shelter from the “indignations” or troubles caused to others by their fixations.) “Come, my people, enter thou into thy chambers and shut the doors about thee, hide thyself as it were for a little moment, until the indignation be overpass.
“For behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; the earth shall also disclose her blood and shall no more cover her slain. (In Huna lore there was also a “Lord” who rules over the “darkness” in contrast with the “light” over which the Lord High Self rules. This Lord of Darkness (Po) seems to rule over the realm of the Aunihipili as the Animal portion of the man, and under his rule, it is the law that we are punished by our fixations. Hell, in Huna, is a state or condition in which the darkness is not penetrated by the light of the Aumakua.)
“Be strong, fear not; behold, your God will came with vengeance, even God will recompense; he will come and save you.” (Vengeance is hoo`pai which in Huna means “to give good or evil as the situation demands – to recompense in terms of good or reward, or bad or punishment.” The degree in which one remains subject to one’s fixation compulsions determines what the nature of the recompense or vengeance must be. This is the Huna angle on karma as a thing requiring immediate payment, either good or bad.) (The following lists the good that can follow the salvation from the fixation-sins which block the path to the Aumakua – the Lord or God, in this Huna presentation.)
“The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart, and the tongue of the dumb shall sing; for in the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water; in the habitation of dragons, where each lay, shall be grass with reeds and rushes.” (The mana is restored as a flow to the Aumakua, and that portion of mana removed or dried up from the fixations which are thus made dead and removed, but which arise as normal memories later, is restored to the rationalized fixation-memory units. These units are symbolized by the parched ground because they have the mana, taken from then and later restored to bring their resurrection from the dead condition. The dragons are the fixations in their dark lair – the “dark sack” of the Aunihipili. In the lair their places are filled with the good and normal things symbolized by the grass and other lush growths. The streams in the desert are the continuing flows of mana sent to the Aumakua in the “desert” place where it needs the water of mana to cause all good grasses to grow for the good of the three selves and the physical body.)
“And a highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein. No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there. And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.” (These passages stress the”way,” which is again unblocked, and even a man of low intelligence, a “fool,” may use the “way” and make contact with his Aumakua. The “unclean” are the ones not yet free from the sins of hurt or those of fixations. The “beasts” may well symbolize the individuals who are innately evil, as the Biometric pattern of some indicates them to be. The “redeemed” are those who are freed of the two grades of sin and are “bought back” by the saving return-flow of high mana from na Aumakua. This high mana is “the gift of God” so often mentioned. It is the gift personified by the “Comforter” and is the very power of the “Holy Spirit-Ghost” Aumakua.
I MUST CONFESS that the discovery of Huna in the Bible gave me a sudden dark and very dismal feeling. It was the thought of being thrust back again into the brand of Christianity I had known as a young man and from which I had fought my way free with battle scars aplenty. I am now learning that many HRAs had much the same reaction to the discovery. We had left behind the struggles of very early days when we found that the dogmas were too harsh – that we could not sell all and give to the poor, or give up all our plans, hopes and ambitions to become missionaries. Hardly one of us escaped into saner and freer air without being marked slightly fixed – by the battles fought inside ourselves and with those around us who strove to force acceptance of the dogmas.
It took a little time to get used to the idea of a return to this broad new Christianity which at first triggered a dozen old dragons of fixation inside me. But, little by little, the dragons were slain and clean fresh grass begins to grow where they lay. I no longer am roused to angry objection to the injustice of all men other than Christians being denied salvation because only through Jesus could that salvation be gained. (I am the way… only through me… etc.) Now I know that Jesus symbolized the same way that Isaiah described for those who could understand the Secret behind his words.
All the little sin-dogmas have vanished under the light of Huna. Again I settle back in mental quiet and comfort. The impossible is not demanded of me again – only the gentle way of living to help as I can and to refrain from hurting as much as is possible.
TRUE, THERE IS A NEW DEMAND MADE ON ME, but this does not weight me down. In fact, I face it happily because at long last I have begun to understand what must be done to complete my way of living. I must begin to search out ways and means of getting my fixations brought to light and drained off. And in this task I find the promise of Isaiah and Jesus, to mention only two great Keepers of the Secret, that the Aumakua will help me in this work. There is already joy in the new approach which has turned out to be as much a going back to the very old as a going forward into the very new. I begin to watch all my little automatic reactions to things, situations and ideas, and to ask with bright interest whether or not the reaction is the best possible, or whether it is below standard ideals because of either a fixation or a badly made habit of reaction, emotion dating back to early happenings. If I suspect the latter, I ask the Aumakua to “forgive” or cleanse the fixation. I may react slightly in the matter of deeper breathing, or react not at all in so far as I can notice, but the work seems to go on steadily and smoothly.
THE ANDREW SALTER ARTICLE
“The Case Against Psychoanalysis,” which was recently featured in LOOK magazine to coincide with the publication of his latest book, gives the side of the “Behaviorist” school of psychology. As pointed out in a review of his book in SATURDAY REVIEW OF LITERATURE, he points to instances twenty-five years old to try to prove that psychoanalysis does not work but injures those upon whom it is practiced. The point that is to be remembered is that the experiments on dogs made by Pavlov to discover the fact that reflexes can be conditioned, failed to account for the facts uncovered by Freud and which could only be explained in terms of a subliminal part of mind. Animals seem to be all subliminal, but not man. This has to do with theory and so is not vitally important. The therapy proposed by the two schools for troubles caused by the (l) improperly conditioned reflex, or (2) the fixation, is, however, vitally important.
Mr. Salter proposes that our emotional reactions be examined and defective ones changed by a process of re-education. That is all very well, but it gives us little help in bringing to light the unit of emotional habit causing trouble so that it can be worked over. Contrary to some contentions, hypnosis will not do this satisfactorily. Furthermore, once the fixation is brought to light and is understood for what it is, there is no need for retraining the emotional reaction. It is no longer triggered by a fixation and is no longer there as a genuine habit of reaction or reflex would be.
In his earlier book, WHAT IS HYPNOSIS, Salter described his success in teaching people to use autosuggestion. His method was first to hypnotize them and then give them the suggestion that after awakening they would be able to hypnotize themselves – would be able to bring about conditions in the body such as numbness to pain etc. He may have some excellent things to offer, as suggested by one of our HRAs who is no mean student in this part of the field, but my present feeling is that because of the limitations of his special school of thought, and the refusal to consider the subconscious or the possibility of a Super conscious, any follower of Pavlov will stop short of the complete problem or a complete approach to the full therapy.
SUGGESTION, of the hypnotic kind, has never been explained except by Huna as the planting of a thought-form cluster in the Aunihipili of the one willing to accept it. If we accept this theory, we can add to it three limiting factors: (l) the amount of middle mana tied in with the thought-form cluster determines its strength and, to a degree, the strength it will have to cause the Aunihipili of the patient to react to that suggestion rather than to the suggestion of thought-form clusters already present, (2) the strength of the mana tie-in of the resident thought-form clusters will determine the degree in which the Aunihipili may accept or reject suggestions which are contrary to a strong fixation cluster, (3) the amount of low mana projected at the Aunihipili of the patient, quite apart from the middle mana tied up as “hypnotic will” with the offered suggestion, must be be taken into consideration. This latter “mesmeric” influence may replenish the mana charge of the patient or it may throw it out of balance, and if the charge administered is too large, it may for a time shock the patient into unconsciousness – cause the Aunihipili to move slightly outside the physical body.
It seems inevitable that when two people sit down together and one relaxes while the other remains alert, the alert one will exercise a certain directive influence on the other. In psychoanalysis, this influence may be large or small, but it is probably always present. It is this influence which evidently helps the Aunihipili of the patient to respond in some way to the effort to begin to get at the secret and hidden fixations. Na Aunihipili seem able to pick up and register vibrations, moods and emotions from other na Aunihipili, either directly or telepathically. It seems quite possible that the help one gives another in the “foot washing” rite of cleansing away fixations with the aid of the Aumakua (check “E Therapy”) may be found to depend on the help of the second party and on the fact that he is unblocked sufficiently to get mana up to the Aumakua of the first party to enable it to get to work – to exert pressure on the Aunihipili which is filled with fixations and whose path is blocked.
Some day we must have a small book on the theory of suggestion and on its use, written from the point of view of the three selves, the three manas, and the thought-form clusters given into the keeping of the Aunihipili. Meantime, however, I have set down the above few paragraphs to have them on the record for the time being. Some of the rest of you may be able to see more angles on the general problem and let me know. Such help is very valuable for mutual progress.
CORRECTION ON BACH REMEDIES
In last Bulletin, when mentioning Dr. George E. Crowle, in Los Angeles as one having the Bach Remedies and being able to diagnose the needs of patients and supply drops for their needs, the notice was not too well worded and might be read to indicate that sets of the Remedies could be purchased from Dr. Crowle This is not the case. He can furnish only the dosage. A letter from Nora Weeks, Mount Vernon, Sotwell, Wallingford, Berks, England, (who, for $5 will send remedies, books and all necessary items) gives the information that in New York, another doctor is able to give the Bach service. He is. Dr. J.W. Zucker, 165 East 35th St., New York 16, N.Y. It must be kept in mind that the Bach Remedies are not medicine in the usual sense. They are vastly thinned out after the water which makes them has been in special contact with non-toxic flowers, buds or leaves. Their action is not of the recognized chemical kind, but comes from a postulated action which may be of the nature of the dielectric radiations registered by the Biometers. They are not given for a disease, but are taken to act on the personality and in some way help to get the mental conditions balanced and back to normal.
BACH REMEDIES VS. REMOVAL OF FIXATIONS HRA L.B.S. of California, wrote after reading recent Bulletins to ask why Bach Remedies for mental states should be used if the clearing away of fixations allowed the Aumakua to restore normal conditions all around. That is a hard question to try to answer, a very hard question indeed.
In her inspiring book, THE MEDICAL DISCOVERIES CF EDWARD BACH PHYSICIAN, by Nora Weeks ($2 will get it from her), HRA N.W. tells how Dr. Bach bent every effort to make the use of his flower remedies simple enough to be used by the layman – as the simple country herbal remedies had been for centuries. There can be little doubt that this very psychic Welshman was fully educated on the lines of psychology as well as on medical lines. However, there is no mention of such complications as the subconscious or super conscious, not even of such things as the complex or suggestion.
In Bulletin No. 70, (which has had to [go] into a second printing because of the heavy demand for more copies) I told the story of Dr. Bach and his findings and conclusions, but it may be well to repeat here the fact that he sought out remedies to fit the mental states of his patients, depending on the correction of the mental conditions to bring, in turn a natural restoration to normal in bodily conditions. He was a great observer and experimenter. He found that one person might have up to six or more mental conditions which were not normal for a happy and healthy individual. These fears, worries and stresses often mingled and made a mixed condition of mind.
It was this mixture of mental conditions that had to be judged as well as possible from what the patient could tell of his feelings, emotions, depressions and various reactions to life and his personal surroundings and conditions.
I find no direct statement to bear out my guess that Dr. Bach was in the habit of using psychic means to discover the proper combinations of remedies needed by a patient, but, after reading of what he did and how he did it, there is little doubt in my mind that his psychic abilities were much in use. In searching for a special remedy for a special mental state, he would take petals from any number of flowers and place them on his tongue for a moment, observing the effect they might have, on his own artificially induced duplication of the mental state in question, it would appear.
Be that as it may, some of the later physicians and laymen soon took to using psychic means – the pendulum, or the tingle in the hand when the right remedy was touched in its vial – to determine what remedy or combination of remedies was needed. As no harm could come from the wrong remedies (supposedly because they were not toxic in origin and were thinned so much, or because their rate of radiation had no effect on normal mental states, or ???), the danger of making a mistake through psychic diagnosis was obviated.
A peculiar thing has been noticed in the results of the use of the pendulum to determine what remedies are needed. This method is one in which the pendulum is held in the right hand, over each vial of remedy in turn, while the operator’s left hand holds the right hand of the one being “Bached.” What becomes evident is that one cannot Bach himself successfully for a condition caused by a fixation or chain of them. The Aunihipili seems to hide the fixation and refuse to call the end results of it in mental conditions abnormal. On the other hand, the fixations and conditions caused by them may be sensed by the Aunihipili of another who is called upon to do the Baching.
It is customary to select the proper vials without looking at the labels, then, when a number of vials have been selected, to test them as a group-combination. As a group, the pendulum will give a much stronger clockwise circling indication if all are right, or a stronger tingling in the test hand. The next step is to compare the names of the flower remedies selected with the tables of corresponding mental states. Here again, the Aunihipili of the one Bached seems to cover stubbornly and blindly for the fixations. Mental states recognized by close friends as being typical of the one tested, will be denied as impossible by that one.
BECAUSE OF THIS PECULIARITY, it may be possible to use the Bach Remedies and the psychic or pendulum tests simply as a method of determining the nature of the fixations through the indications of mental conditions which are actually present but which are not recognized by the victim.
This is only a straw in the wind, of course, and tentative conclusions are still very highly speculative. But, if this method of determining the nature of the fixations through the states of mind they induce turns out to be reliable, we will have taken a long step forward. Also, with the evidence of the corrective effect of the right remedies on mental conditions, the task of getting at and draining off fixations may be made easier and swifter by far than at present. I have written to our experienced new HRA friends in England to ask their help in running down this line of investigation, and in due time we may come up with something very valuable.
ONLY ONE NAME is in so far for the list proposed as a directory of HRAs bold enough to chance meeting other HRAs. We indeed “be timid folk.” Or do we all need to be Bached and audited for fixations?