Concentration, Breathing & Sleep Therapy

February 1, 1957

 

THE BULLETIN IS A MONTH AHEAD of the quarterly schedule this time, thanks to your generosity at Christmas time in sending gifts to Cigbo for his cigar box work fund. It was very heartening to hear from so many and to know that your interest in the Huna research work continues. I look to see the year ahead as one of our best for fresh discoveries and the working out of new and better methods of putting Huna to practical use.

PLEASE SEE IF YOU CAN BECOME SO VERY CURIOUS that you will just have to know whether or not you are more, or less, scatterbrained than the average HRA. In the Bulletin sent before Christmas, No. 119, I laid out a new research project and asked you all to time yourselves with a watch or clock to see how long you could hold a mental picture in your mind before it got away from you. This is a test of concentration. I also asked that you drop me a line to say what you learned about your concentrating ability. Only five of you made the test and reported the results. Are you fine upstanding and energetic research associates who just can’t wait to push forward the car of Huna knowledge another foot, or are you fat and lazy rascals like I am and prone to put off everything possible? If you are, shame on US!

A MOST INTERESTING THING TURNED UP in the few tests which were made. And this may give us a fresh key to enable us to extend our readings with the biometer (adding to the system worked out by the late HRA Dr. Oscar Brunler).

I have already written to some of the HRAs who have learned to use our version of the biometer to ask them to see if they can find a way in which their Aunihipili “George” can test for TALENTS, and in some way report back the findings via the pendulum and biometric system.

For instance, suppose we could work out a way of testing a child for latent talents in music, art, writing, mechanics, teaching ability or public speaking, just as we now can for its intelligence or “soul” rating, and as we can to see whether it will be naturally good and constructive or bad and destructive (or is perhaps partly obsessed or influenced by spirits, or is at war between its Aunihipili and Auhane drives). Ah then! Think what we might do to help direct the growth and education of the children. We could stop trying to make engineers out of artists, and musicians out of mechanics.

THE THING WE FOUND OUT was that we are different in our natural approach even to THOUGHTS – that is, to mental pictures such as we are going to hold before us, timed with a watch (and reported to me).

A mental picture turns out not to have to be a picture at all. It can be any impression from any of the five senses, and can be a feeling instead of a seeing. You may be able to hold a mental “seeing” or visual impression before your center of attention for only 20 seconds before your mind goes “flippity-flop” and lets it go. But, on the other hand, you may be able to hold the feel of something you have touched, such as a plush cushion, for 40 seconds.

TRY HOLDING A FEELING OF SOUND, and thus treat yourself to a most informative experience. What you will be doing is remembering a sound. Try singing the scale and stopping on some one note – then seeing how long you can make that note keep sounding in your memory. I did, and I can promise you that when you have tested yourself in terms of time during which you can hold different sensory memories, you will pause to marvel at what the Aunihipili does and how it does or does not do it. Try a single color, a single smell, a single taste, and, if you can, a set of different remembered emotional conditions. See if you can recall vividly a moment of great happiness and time yourself to see how long you can hold that memory. Try some small emotion of sadness in contrast (but do not go digging up old hurts or opening closed wounds, as this is bad business and quite needless). I am not going to tell you the things I encountered and how they gave me pause, surprising or delighting me with insight gained. But I will promise that you will be well repaid and will probably rush to write me a little letter to tell about it and give some timing.

CONCENTRATION of the kind we are discussing, deals with a single remembered sensory impression or emotional re-arousal and recalling.

MEDITATION, on the other hand, is the process of starting off with concentration on a single and UNMOVING or UNCHANGING remembered impression (embodied in a set of thought-forms, of course), then not holding them quiet, but LETTING THEM BEGIN TO MOVE AND CHANGE to form a chain of related impressions. If you concentrate and hold a single musical note, the Aunihipili soon tires and has to let go for a moment to rest before you can put it back to the job. But, let the tone begin to change and run up and down the scale, then you can hold the moving impressions for a much longer time. Let the tones become a remembered tune, and the Aunihipili will be able to hang on to it much longer without having to let go to rest. If you can change from this single note concentration to the moving chain of thought-form impressions of a tune, you will have meditation. Also, you will have the Aunihipili taking the whole matter almost entirely out of your Auhane hands and conducting the test itself, and probably in its own preferred way.

PURE OR ABSTRACT CONCENTRATION needs to be tried next. (But try out the tests discussed above before coming to casting a bright eye of intense personal curiosity on this strange corner of your inner mental workings.) When you have tried to concentrate on a note after singing up to it as in “do-re-ml-fa,” you will have found that the Aunihipili responds to the demand that it hold the “sol” by calling in muscular and other reactions connected with the producing by throat and tongue and air of the voiced or sung note. If you can make your Aunihipili stop trying to sing the note silently, and remember and so concentrate on the note or tone, and on it without the physical part involved in producing the note, THEN YOU WILL HAVE ABSTRACT concentration  And, if you succeed, write your signature in ink with your own pen the instant you finish a successful attempt, set down the time held in seconds, and send the signature to me for a most eager biometric reading.

To get the idea of what I am trying to explain, take up something to read and begin reading it silently. Watch your lips and tongue for sensations, and chances are, if you read as slowly as I do, you will detect lip, tongue or throat sensations telling you that the Aunihipili is counting on its fingers, so to speak, instead of reading or calculating as in mental arithmetic. If you can learn to force your Aunihipili to read abstractly and not slow down the eyes and mind to the pace of silently speaking the words, you will be one of those fortunate people who can read a page almost at a glance and tell you everything in it. A “photographic memory” is something that swings into action with its skirts clear of the other elements such as sound, throat-tongue-voice reactions, taste, and so on – all things that slow down the visual making of impressions and, of course, the manufacturing of fine, strong, uncluttered thought-form clusters.

I beg you to be very curious. Find out whether you are using all your senses in making a memory of some simple thing which could be gripped all by itself – abstractly, if you wish to think of it in that way – or whether you have to tie in with a simple impression a large assortment of side impressions. Naturally, the average person who has not learned to handle an impression in terms of a single sense, such as sound or sight, will find it easier to remember something by tying it in with all the sensory elements possible. Schools of memory training are prize sinners against the single-sense or semi-abstract way of remembering a sight, a sound, a page or a name. True, this plodding method gets results, but the Aunihipili makes slow work of it compared to what takes place when we have managed to train ourselves to make a mental or thought-form impression of the main feature of a thing, and of that main feature and nothing much else.

If you paint or draw, try looking at something for a few seconds with the thought that you will remember just how it looks and will then be able to turn away and reproduce it with lines on paper, or color on canvas. I have outside my window as I write, a fine single poinsettia which sways in the breeze and shudders when rain drops hit it. If I concentrate on the outline of the flower and its stem and leaves, I can hold them in mind rather well for a few seconds while I draw. But if I pause to try to make a thought-form cluster to include the rising trees and the leaf-specked bit of lawn, or the sky and distant house and hill, then I scatter my energies and am forced to take a long time to try to assemble the mental picture. Moreover, when I mix the color impressions with those of movement and rain and space and surroundings, the outline of form tangles with the other things and becomes vague.

A THOUSAND DOLLAR TIP for students must be mentioned while we are on the subject of concentration. According to Huna, as well as the simple and original forms of Yoga, some increase of breathing depth will stimulate the accumulation of mana or prana in the body and make memorizing much easier. Making thought-forms takes much mana, and when one is low on mana, tired or sleepy, it is very difficult to study – to concentrate on things and make memories of them so that they can be recalled later. Do me a favor? Write down two numbers of about seven figures each. Time yourself and allow the same number of seconds for each in trying to memorize them. For the first, do not accumulate mana. Before starting to work on the second, take several long deep breaths with the “will” to accumulate a surcharge of mana, then see which figure you memorize better. Or try the same thing on two verses of a poem. Next day see whether you remember the one learned with the mana surcharge better than you do the other. Let me know. If you wish to know whether you are more of the visual type in your approach to memorizing than of the auditory type, try yourself with or without the mana surcharge at memorizing a verse or passage of writing first by reading it silently, trying not to let your lips and throat work silently as you read. Then try having someone read the material aloud to you while you memorize it. The time comparison will be harder here, but the ease with which you memorize one way and not the other will help you to see which approach is more natural to you. Again, naturally, a combined reading while looking at the printed words, and a voicing of them aloud, will include both approaches and make for faster memorizing.

If your child is auditory rather than visual, he will learn to spell by rote much faster than by silent reading over of his spelling lesson. It is difficult for young minds to concentrate or hold the focused attention for the comparatively long time it takes to try to go through a long word and make a thought-form image of it that will be strong and enduring as a memory. By breaking the long words up into syllables, spelling and pronouncing each syllable in turn, the Aunihipili is rested between each unit for a moment in changing from unit to unit and the attention holds instead of letting go. Rhythm also helps, and a lesson in spelling which is syl-lab-i-fied (like that) and “sung” was what made our grandparents such fine spellers. In practicing concentration you will find (I didn’t intend to tell you this, but to let you find it out for yourself and triumphantly tell me.) that the Aunihipili-Auhane team works with a mental rhythm something like the swinging of a pendulum on a grandfather’s clock. Or, you may say that it is like the shifting from side to side of the eyes to balance the task when one is looking intently as some small object or point. Try it and you will feel the tiny sensation behind your eyes every few seconds as the eyes shift the load back and forth between them to rest. The same slight sensation of letting go and grabbing again before the mental image or memory sensation escapes the concentrative center will be noticed. When one learns this little trick of allowing the Aunihipili to let go for a fleeting instant and then grip the idea hard again, the length of the concentrative time will steadily increase. Try it.

What is all this about? It all is part of our new research project.  We have been shifting our HRA gears upward and will get going soon in high. It is not enough to speculate about Huna and related modern theories. Speculation butters no bread, but practical use butters a loaf at a time. This year we will tear into the matter of learning to use auto-conditioning-Huna-Yoga methods to bring the Aunihipili around to obeying Auhane orders.

More than that, we will not stop where the university men, as those at Duke University, are now stopping. They bring the students quickly and easily to use auto-suggestion to control the Aunihipili, but do not dream of the thing we know in Huna – that the Aunihipili, once taught to respond to auto-suggestive orders, can play its part in making the Huna-type prayer to the Aumakua which produces miracles not only NOW but in such a future as we plan and build toward. The civilized world is awakening to the great value of auto-conditioning and a loud shout is being raised as university students swing into line to take advantage (even if blindly and to a limited extent because of the lack of the all-inclusive Huna theories) of the new techniques. Kahuna initiates gave us the simple and original Yoga methods, and in these we find a rich treasure of information as we get set to find our places as HRAs and begin to march at the head of this new parade. Let’s get going!

WE ARE NOT QUITE READY TO GO INTO SIMPLE YOGA, but keep this in mind and we will come back to it later. The breathing exercises of Huna and of simple Yoga serve two purposes. First one breathes more heavily to get more oxygen to burn more blood sugar to make more mana. (It is very doubtful that prana or mana can be extracted from the air. What we take out of the air is not the force of mana, but one of the chemical ingredients long symbolized as “fire” in the mystery teachings, used in the manufacture of mana.) THE SECOND purpose served in using breathing exercises of any kind is psychological. The Aunihipili can and does handle the breathing with almost no direction from the Auhane except when the breath is held for some reason known to the Auhane, as in diving. Breathing is valuable as a meeting ground for the two selves, and when we take charge and begin to set the pace for the breathing, we may be said to be taking the Aunihipili by the scruff of the neck and causing it to learn to react on its own to our orders. It is the first step in which a thought-form structure is presented to the Aunihipili and it is commanded to respond to it as if it were MORE than just an imagining of no actual reality. This is hard to explain. Perhaps I can get my idea over to you by pointing to hypnosis as the example of the same control when developed to the fuller extent. In hypnosis, for instance, an expert hypnotist may have trained his Aunihipili to react to thought-form embodied pictured commands without hesitation or question. The hypnotist “suggests” to his Aunihipili that it put the body into a deep trance resembling death, breathing stopped, and the bodily processes almost ended. Now note this fact. The hypnotist CANNOT throw his body into the trance condition himself, no matter how hard he “wills” it. He is compelled to give the order as a form of suggestion and then WAIT until his Aunihipili accepts the suggestion and reacts to it. It is not a condition which the Auhane can bring about any more than it can force by its own exertion a change from an emotional mood of discouragement to one of happy expectancy. (A thing, by the way, that is being done constantly and easily by Duke University students according to Dr. Hart.)

CAN YOU IMAGINE THE COLOR RED and make the Aunihipili stir the visual centers to allow you to see real red instead of remembering it in a colorless sort of way? If you can, you are already using auto-suggestion effectively. If you can’t, don’t be impatient, for it won’t be long, if you will make yourself take part in these experimental steps, until you can suggest any color or sound you may select, and the faithful Aunihipili, having learned what it is to do to help, will reproduce it as if the cause of the sensation were outside instead of inside the man. What all of us need to do is to teach our Aunihipilis to react to a properly made and empowered cluster of thought-forms which we give it. The process is on the same line as the taking over conscious control of breathing. In this case, one takes over, consciously, the actions which go on constantly in that part of the mind which is shared by the two selves.

ALWAYS KEEP IN MIND THE FACT that our goal in experiment and in practice is not just auto-conditioning as partly known by modern Psychological Science. We are blazing pioneer trails to the stars. We are going to open up a Royal Road and a short cut to miracles performed through contact and cooperation with the Aumakua. We are not stopping with the cooperation of Aunihipili and Auhane. We will go a step further and put all three selves into tune.

BREATH CONTROL, CONCENTRATION TEST, AND HEALING are mentioned in a letter of reporting from H.F. in Chicago. Here are parts of the good letter: “As to breathing (and I could be wrong), my opinion is that contact with the Aumakua is a mental action, and that posturing has nothing to do with it except, perhaps, to help the individual ‘get into the mood.’ I concede that the rhythm of rhythmic breathing has a part to play in the above, but what matters is the breathing itself and the directing of it. Before my illness and before prayer, I’d practice breathing to the count of 7 in and 7 out – soon feeling the up-going mana. At the conclusion of the prayers the down shower of mana always occurred. But since then I feel both movements rarely, although I feel that I have made the contact. Curiously, since then, I have had several ‘voluntary’ showers – just happening.

“A minor miracle: Since my illness I was pronounced mildly diabetic. I was given a special diet. If I strayed from it slightly, I remained normal, but not when I went back to my former diet. Day before yesterday, depending on the idea that I was not subject to these limitations, I went off the diet – and my analysis has been normal for 48 hours. The doctor says this is ‘significant,’ but to me it is final. In the middle of my experiment I had felt strong down-showers of mana. I know I am in the clear, and I call this a minor miracle, Max.

“ON CONCENTRATION:  With eyes closed and concentrating on the figure ‘1,’ I held it for 15 seconds, then for 30. I tried the letter ‘A’ and held it 30 and then 60 seconds. Other tests held 30, 45 or 60 seconds, using longer numbers up to 1,000,000. Then I tried concentrating on a live snake, because I detest snakes. I had no trouble watching him move for a full 60 seconds, two times, after which he seemed simply to evaporate… Concentration is the essence of my daily work, but I could not account for the exact 15, 45 or 60 second time periods, never varying by a fraction from my wrist watch, until I recalled that, years ago, I had done much underwater swimming, often counting the seconds of time when staying under, and finding that my count matched exactly the watch being held on me on shore. I assume that my George was measuring the periods of concentration in the same way and stopping after accustomed numbers of seconds as in the swimming.”

COMMENT BY MFL: This is excellent work and reporting. It is of much interest to see what former training caused the Aunihipili to do about the 15, 45 and 60 second time stretches. Watching the snake moving should make it possible to hold its image longer than if it had not moved – movement making the chain of thought which is so much easier to hold fast to with the Aunihipili grasped firmly by the “will” of the Auhane. But if George dislikes a thing, he may suddenly decide not to play. Best thing is to concentrate on something the Aunihipili likes.

A REPORT ON THE USE OF YOGA BREATHING has been sent in response to my call in the last Bulletin, by one of the California HRAs. I quote: “I have been following a series of Yoga exercises fairly regularly for the past two years. My main source of information has been the book, Yoga and Health. I forget the author. I entered into yoga strictly for any physical benefits that might be realized. The religious or metaphysical, I never could quite buy, although now I can recognize certain truths that probably originated in Huna.  The exercises cover a 4-month course sectioned off into weeks with ten exercises a day lasting through the week. For the most part they are comprised of controlled breathing and muscle tension. One exercise is devoted to meditation – I got very poor results here – and one to Sarvasana or self-hypnotic relaxation of the muscles. This last proved terrific for insomnia and gathering surplus energy.  Here are the results I have noted to date. Physical strength, endurance, resistance to illness greatly increased, strong development of concentration, gradual displacement of self-control from emotional to mental, which is a wonderful aid to the use of Huna, I think, and more intensity of purpose in most matters. My will power developed and finally the ability to reach a more pliant mental state whereby a logical and reasonable metaphysics can take hold easier in regard. To educating the Aunihipili I have concluded that meditation can be dangerous. In concentrating the full mental powers on one point, or idea, there is a strong chance of self-induced hallucination brought about unconsciously by a form of self-hypnotizing. This might be an explanation of how the ascetics in India get the idea that they are off into some blissful nirvana.”

COMMENT BY MFL: This and a few other letters telling of person-experience with Yoga practices, give us a good glimpse of what lies ahead for all of us when we have pooled our information and have worked out a simple system for use which will have the Huna elements properly added. Note that all hinges on taking slow and easy steps to teach the Aunihipili to obey orders fully and promptly. The basic problem is how best to do the training. Learning to concentrate is the first step, and we can all begin NOW on that angle. It amounts to learning how to grip the Aunihipili with the “will” of the Auhane and hold it to a given point of attention instead of allowing it to race off to bug hunting. The comment on the danger of getting tangled in self-hypnotic toils in meditation are very real, and it may be added that there is also a grave danger to the naturally sensitive (psychically) that relaxation, which is often mistaken for meditation, simply idles the mind of the two selves and invites prowling spirits to try to push into the aka body and take over, presenting ideas and giving hypnotic commands. A “house swept and garnished” and left empty invites the arrival of such spirits. Best be very careful to keep the Aunihipili busily engaged following out a chain of ideas and adding to it – the true meditation according to our present idea of things, and a way to gather up items from our past studies and assemble all we know that bears on any subject being considered.

SLEEP LEARNING AND THERAPY

Sleep learning and therapy has been a controversial matter in the HRA for some years. My own tries at using the mechanics were made under the heading of “Sleep Suggestion,” and after four months I could see no slightest result. I did not try “sleep learning” in which field good results were had by others quite apart from any idea of suggestion. Recently I asked H.R.A. Eric Askew, of 161 So. Fairfax Ave., Los Angeles 36, Calif., to let me have a short report on his testing, together with a group of friends, and on his conclusions after the passage of two years. I will give parts of his good report. He will discuss these things with you if you are interested, but ONLY if you send your message on a tape which he can use in turn to send you a reply. He will throw all letters into the wastebasket with gusto. Be forewarned to talk, not write. Here are parts of the report.

“The use of records or tapes, to be played while one sleeps, is divided into ‘sleep learning’ and ‘sleep therapy.’ The theory is that a ‘conditioned reflex’ is built up. Sleep learning teaches one facts, formulas, poetry, statistics or languages. This part may be of little use to the HRAs. But what is called ‘sleep therapy’ can be used in conjunction with Huna-type prayers. It may become a part of work aimed at healing or causing changes in conditions. By using wording similar to that of a prayer and making a tape which is then played over and over while one sleeps, one can condition George or the Aunihipili to accept our prayers and pass them on more readily. Suppose, for instance, you have changed your beliefs about some subject, but because of earlier years of training in the opposite direction, George is unwilling to accept the new line of thought. Unless one has a complex, or unless George cannot understand your message fully, one can change him and cause him to believe what your Auhane is now believing …

“For several years I had trouble with tension in the solar plexus. Prayers would relieve it for a few hours, but it would return and was most painful. However, after a few weeks with a tape recording, it was completely eliminated. Some things can be accomplished in a few nights, others take months, and sometimes you get no results. One of our group had a delayed action that appeared two years after he had stopped using the tape recording. A lady member in Long Beach has had remarkable results with children, in from one to three weeks. We can assume that their Aunihipilis are not full of set patterns and complexes which have to be broken down, as in the case of adults.

“THE EQUIPMENT needed is: a tape recorder, an under-the-pillow speaker, and an electric clock that can turn the recorder off and on, such as the inexpensive “Time-all.” Any tape can be used. “THERE ARE SEVERAL PLAYING TECHNIQUES. The ones we think are best are:

1. Play the tape either one hour after going to sleep, or one hour before the usual awakening time, or a combination of both, although the double playing cannot be done with the less expensive time control clocks.
2. One of the best ways is to start the tape as you go to bed, and to fall asleep listening to it.
3. If you have no timer clock, a playing session while you lie on a bed relaxed, getting into a state between waking and sleeping, gets results. In fact, we feel that this may be the best way to impress George because, while lying there listening to the tape, one pictures what the tape is describing and this has a slight hypnoidal effect. Good Huna, this method, as one personally applies auto-suggestion.

“MAKING THE TAPE RECORDING FOR USE demands that, like making a Huna prayer, the wording be well thought out in advance. It should be short and to the point, and it should stress that the desired change to the new condition is taking place NOW. It is advantageous to make a preamble on your tape to help get George into the right receptive mood before giving him the important part. Tapes running for about a half hour seem to be best.

“I HAVE FOUND that the third method mentioned above helps me to get greater surcharges of mana. In the relaxed or hypnoidal state, I listen to about three minutes of a special tape describing the getting of a tremendous surcharge. Lying there listening to the words allows me to concentrate more effectively on getting the mana. One should not use this tape while asleep as a surcharge tape might attract dangerous ‘eating companion’ spirits…  A tape telling George he will take all prayers via the aka cord to the Aumakua, and that nothing can stop him, might help those who have trouble in this direction. If there is a blocking complex, perhaps sufficient mana would break it up and get one through.”

COMMENT BY MFL: This is the third good report I have ever had on benefits gained through this method, but many negative reports have come in. I am much interested in HRA Askew’s finding that if one plays the tape while relaxed and listening – making a corresponding mental picture – the results are good. Much failure, to my way of thinking, may be laid to lack of any slightest power of live suggestion in machine-spoken words, and in the fact that the machine often clicks and makes noises which in themselves prevent the sleeper from remaining asleep. The sleep learning is a repetition, and as the Aunihipili remembers, even if dimly, what is heard when half awake at night, the learning process becomes one of memorization, not of using suggestion. I would like to hear from others, especially from someone using a loop tape that repeats.

SPEAKING OF TAPE RECORDINGS, the six one-hour tapes made up for the use of the Sunnyvale Group a few years ago are still available in case they are wanted. The transcriptions have never been edited and mimeographed, but may be some day. The tapes are:

1. On the need for knowing and using Huna and reverse side of tape, all about the Biometer and its uses.
2. Half the tape about the Biometer, and half discusses the different angles on the Aunihipili.
3. The use of the wonderful tool of the imagination in putting Huna to use, and (reverse side) Mana and its gathering, uses and importance.
4. (with 5)
5. Both these tapes [4&5] are given over to a study of Comparative Religions in the light of the many new angles derived from Huna.
6. Both sides given over to a general analysis of the true or “white” magic and how Huna tells us how to put it to use.

I have arranged with the HUNA RESEARCH PUBLICATIONS to sell the tapes and back Bulletins in bound form at a set price and to collect the sales tax in California, of 4%, and turn it in. As the tapes were made on long-play stock, they will not all go on a 5″ reel of ordinary tape. Best to send me the money and let me buy the right tape, make up the reels and send them to you. Price per reel, as numbered above, $6.00 plus tax, postage included in the price. Two lectures will go on one 7″ reel of long-play tape, and may be had for $11 plus tax, post free. All six lectures for $32, plus tax, post free.

THE KIT TO BE USED TO MAKE UP A BIOMETER contains instructions and introductory sheets taken from the earlier Bulletins. All one needs is to assemble tape measure strips to get a Biometric degree measuring tape, then place tape and tinfoil “lozenger” on a board or table, get out your pet pendulum and begin to practice. Order your kit from HUNA RESEARCH PUBLICATIONS ALSO (P.O. Box 875, Vista Calif.). Price post paid, $1.10 but add 4¢ sales tax if you live in California. Why don’t you get a kit and take a hand in the HRA search for a method of learning via the Biometer to spot the natural talents of old or young or even reading the degree number of Aumakuas? One Utah HRA is doing fine work on these lines and using the “yes” or “no” method with the pendulum to pry into the past incarnations of individuals. He tells me his efforts reveal that MFL was a kahuna in his last incarnation, and stepped up to the Aumakua level, his Aunihipili to the level of the Auhane, and a new Aunihipili taken on which had been the self of an eagle. His young son is his grandfather back again, but with his grandmother stepped up to be the Aumakua. Aumakua degree reading average around 850. Most interesting.
MFL