Huna Vistas Bulletin 33
Huna in the Ancient Languages
I AM HAPPY TO REPORT that my daily sittings, pendulum in hand, to make contact with my Aumakua and ask for inspiration and guidance, appear to be working well. The guidance still seems to be strong and clear that I should try to get the material together for the book on the coded and symbolized Huna which is hidden in parts of the Bible and the Gnostic literature. I have had no “seeings” relative to this project, and I am impressed more and more with the seeming fact that one has to go ahead on one’s own, doing the best one can, and looking to the Aumakua for a general inspiration in the background. Only now and then have I been faced with a problem for which I had no answer, and at such times I have asked the answer and then leafed through my old Hawaiian dictionary, watching for a place where the words might point me in the right direction.
ONE SUCH PROBLEM, was that of whether to try to simplify and “write down” the material to the level of the average church goer who cannot grasp abstractions to any extent. The answer was very definite and indicated that the material should be given in full, complicated or not. This seems logical, as from experience I have learned that only the intelligent would ever read the book when made available.
THE PROBLEM OF GETTING SUCH A BOOK PUBLISHED was answered with a word telling me to let that matter ride and to finish the first part — the writing. I was encouraged by several letters from HRAs expressing approval of the project and the belief that the material should be made available in book form for the few who are ready for it now, or who may be in the next generation. One good friend worked to get pendulum answers to the question of the expensive printing and publication problems, and forwarded the information he received that some foundation would bring out the book or books, once they were ready. So, I am putting every spare bit of time into the task, and am constantly surprised and delighted at how wonderful the material is and how it seems to fall into place beautifully under the invited Guidance.
MIRACULOUS HEALING comes to the fore repeatedly as I work on the coded Huna in the Four Gospels and in the masses of apocryphal and gnostic material. More than ever I am impressed that there is a way to call it down and that it will be something like the power which prevents the feet of the fire walkers from being burned, once we find just how to invoke it. Perhaps there is a need for some strange inner change corresponding to the mystery working out at the times of baptism or other Initiation steps. There also seems to be the miraculous clearing of the path to the Aumakua always available if we could learn to ask for it correctly — with the driving away of “eating companion” spirits and the removal of fixations.
OF ONE THING WE CAN BE CERTAIN, and this is that something needs to be done in addition to lifting the voice and saying, “O Lord, give me health, wealth and happiness!” We of the West have prayed like that, “in the name of Jesus, the Anointed” for 2, 000 years. In the East they have prayed in a similar manner to many gods in the name of many saviors, and only once in a great number of times has any one of the prayers been answered.
IN PAST CENTURIES MEN WERE MORE LOGICAL. They reasoned that men needed to DO something to make themselves deserving of answers to their prayers. They gave something in return. The children of the Catholic Church are still instructed to do this. They dicker with the Lord Jesus Christ or the Blessed Saints, and promise to give to the poor, or to the Holy Church or to some good cause, a certain amount of Service in return for the materialization of the thing or circumstance desired. And, I am pleased to say, my Catholic friends report that very often this works. The “Novena,” or prayer repeated many times, once an hour, with appropriate pledges or sacrifices, (in terms of money or what have you) often gets anything from a liquor license for a restaurant about to be opened (godhelp), to a job which will keep body and soul together. I can name friends who have had such pleas answered after the many hourly prayers of a “Novena” and the injection of a wonderful childish faith which is denied to us, the skeptics and learned. The “good deed”, similar to that performed by the good Boy or Girl Scout (bless their hearts, and the patient and often dull adults who work so hard to lead and instruct them!) is so much better than the burning of a candle on which Holy Church and Standard Oil profit. Of’ course, the sacrifice of animals or even human beings, of the old and dark days, is now seen to have been an offense instead of a gift of first water to the “gods”. Our Lord Jesus, of the Western world (borrowed from early Egypt and later Middle East sources), was explicit in denouncing the animal sacrifices. We have accepted this renunciation with great relief, and have happily gone over to offering nothing at all. Their Lord Buddha, who offered a reform of a greatly decadent Brahmanism before Jesus was to walk the rocky ground of Palestine, suggested NO SACRIFICES at all. He preached the most amazing doctrine of all — that of denying that anything was real, and giving up life and all that goes with it in order to ESCAPE it and arrive in a self less state which was named, “Nirvana”.
IF FOR NO OTHER REASON, if we are to believe na Kahuna of yesterday, we should offer a sacrifice of something we hold to be of value to make us feel that we deserve to be helped in answer to our prayers. If the Aunihipili is not convinced that the man is deserving, it may not send the prayer picture and gift of mana to the Aumakua, or, it may change the picture to make it a fitting punishment instead of a reward for the guilty man. For one who is familiar with Huna, it is evident that there is nothing of a physical nature (such as a lamb burned on an altar) which would please a Aumakua who lives in the rare aka atmosphere beyond the physical. If the parental love of the Aumakua Mother-Father is as Huna describes it, then we may decide that a good and helpful life on the Auhane and Aunihipili level would please far more than any material thing we could offer. This is what Jesus taught in the outer circles. But for the initiate disciples he taught something in addition. It was that na Aumakua must be given mana if they are to make swift changes for us on the material plane. He also taught that the “path” of contact with the Aumakua must be cleared of guilt blocks and of eating companion spirits prompting the man to hurt others or to be bad and selfish. Beyond this was the teaching of the full and final stage of “salvation”. This was the graduation from the physical mental level to that of the Aumakua by a Auhane man and woman, the pair having at last learned to work together in perfect love.
IT SEEMS ODD that this final perfection of the union of man and wife should have remained so long a part of the secret lore, but outside of Huna we find the idea in a most distorted form. Christianity, thanks to Paul, assigned woman a most inferior position as “the weaker vessel”, although most of the very old religions worshiped the Mother before they did the Father of the god level of being. Their Lord, Buddha seems to have overlooked the inner significance of the sexes. He accepted candidates for his brotherhood from both sexes, pausing only to point out that all love and desire was of the unreal and was, therefore, to be avoided.
TO GET BACK TO THE MATTER OF SACRIFICE, and to the Huna teaching that mana is to be accumulated and sent to the Aumakua. In the HRA we have many who disagree with the Huna idea in one way or another. This, of course, is to be expected, but I am often acting as advocate for the Huna concepts. I cannot prove to the satisfaction of all that Huna is the correct system, but I can show that in the root word ha , we have proof that na kahuna believed that they could breath deeply (ha) and accumulate a surcharge of low mana, then contact the Aumakua and send it along the shadowy cord to the Aumakua. They believed that the Aunihipili made the mana from the food consumed and the additional air breathed during the process of accumulating. HRA Hal Styles, D.D., head of “The Church of the Good Neighbor”, at Reseda, California, and who stresses healing by “spiritual” means, wrote recently to comment on Huna Vistas No. 32. 1 quote in part from his letter.
“May I offer a thought that is cold, hard fact with me. Specifically referring to the paragraphs from The Betty Book and The Road I Know and Across the Unknown: energy or life force that enters the body comes from and through the medium of the astral cord, to and down the spinal column to enter and lodge in the solar plexus: When we call for help we turn on the power and the flow of additional energy supplies a particularly immediate need.”
I do not know whether a direct quotation was given in the letter, drawing on the books mentioned, or not. But I wish to point out the fact that Huna differs with the ideas which we have found in India and elsewhere, and whose sources seem to have been the original Huna, warped and distorted so that half the initiatory lore has been long since lost.
PRANA means, in Sanskrit, “breath”. It does not mean vital force, although that idea has been added to the original meaning of the word. It is to be compared to the Huna symbol word, ha, which also means breath and to breath heavily. The Sanskrit word, jiva, literally, “existing”, has been given the fuller meaning of, “Cosmic life, or soul, ” this life manifesting on all planes. (From Hoult’s Dictionary of Theosophical Terms.) In the distortions of the original meaning of “breath” for prana, we see in Yoga the use of breath control with the idea that a life force could be made to flow (like the Huna mana) through centers in the body and open them, even leaving the body at the top of the head to go to a higher part of the soul of man — the real. At no place can one read that the life force is drawn from any source other than the breath. And from this idea that the force is “breathed in” from the air, has come the belief that there is a large amount of vital force mixed with the air we breathe. It follows that there must be different kinds of force, and that the finest can be drawn from the higher levels of cosmic life in some way. If we could live on the energy in the air alone, we would need no digestive organs. But Mother Nature has gone to great pains to provide us with a set or organs designed to get life elements from food. I consider this a good argument despite the fact (which one HRA recently called to my attention) that some people are supposed to be able to live for years without food or even water. Two women in India are supposed to live on air, and Prof. Hotema who writes of many strange matters, has done a mimeo book, so it is said, in which he advocates learning this surprising ability. (My HRA friend was on his way to insist on seeing Prof. Hotema and getting the exact instructions so that he might graduate from his usual diet of raw juices, fruits, nuts, etc., to a diet of nothing at all. He, by the way, once fasted for 40 days to heal himself when told that he had a cancer. I have heard several times of this drastic cancer cure, and am assured that it works. I also heard some years ago that Edgar Cayce, the famous psychic diagnostician, had said that the eating of three raw almonds a day would prevent cancer. By the way, the Health Food stores can supply what is often called “Vitamin V”, and which is unsaturated fatty acids from linseed oil and with linoleic and linolenic acids. These come in pill form and are highly recommended for men suffering from prostate gland trouble. I learned this from my friend who told me about the benefits of alfalfa pills, which I take faithfully with each meal, and which seem to keep the back in joint in some unexplained way.)
TO GET BACK TO THE LETTER of HRA Hal Styles. In it he called my attention to a number of passages in the Bible which should be good in the new book I am now outlining, and in speaking of the “mana” used in healing, he quoted John Vii:37-38, which runs: “37. In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38. He that believeth in me, as the Scripture hath said, out of his belly shall flow rivers of living water.” This, Dr. Styles points out, certainly indicates the solar plexus region as the place from which mana (symbolized by wai, or water), is to flow for the quenching of spiritual thirst, and, we suppose, for healing. The passage does not say that the mana flowed from the Aumakua into the “belly” in the first place. As I interpret it in the light of Huna, the good man who is initiated and who believes what the Great Kahuna taught in secret, accumulated much mana and sent it from his Aunihipili to the Aumakua, who, in turn did the “works” of which John speaks in other passages.
In the Book of John we have more coded Huna than in the other three Gospels, and also a much closer resemblance to the Gnostic Literature. To the student of Huna it appears very clear that Jesus, who was “one with the Father”, spoke in the coded writings as either the Father Aumakua or as the lesser “Son of Man”, the Aunihipili and Auhane part of the triune man. Dr. Styles postscripts his appreciated letter with: “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.” (John Viii:12) In the language used by Hawaiian na kahuna, the word for “light” is both code and symbol. It stands for the Aumakua, in which form the word is la a , and also means “sacred”. It appears as the main root in o la, meaning “life”, and translating literally, “of the light.” To heal was hoo la, “to cause or restore life or light”, suggesting that to restore the full contact with the Aumakua is part of the healing process. Jesus is reported by John to have said, “I am the way, the truth and the light.” The “way” is also a code and symbol containing the root for “light. It is la, meaning “path” as well as “light”, and indicates the shadowy cord and the open path of contact with the Aumakua.
AN INTERESTING LETTER came from HRA Richard Klappert, of Arizona, mentioned in a recent H. V. as making a study of the Indians and of the effects of eating the peyote buttons to release the Aunihipili or whatever it is that happens when the senses are quickened, colors brightened and visions seen. He has used Huna for his own healing well enough to surprise his doctors and get himself released from a center for tubercular veterans. He writes:
This issue (No. 32) of the Huna Vistas was one of the best yet. It contained an announcement I’ve been waiting for years for you to make. The fact that you are at last writing a book presenting the Huna in Bible material you have uncovered over the years. I am 100% for it as many HRAs must be, and I hope you’ll keep us informed via the Huna Vistas as to how the work is progressing.
“Your report of how Dr. Rogers uses Huna to bring about healing was most helpful to me. It simplifies the problem of how to ask for help without putting limitations on the methods to be used.Just ask the Aumakua to remove the obstacles to healing and let nature take its course. And all along I’ve spent hours, composing complicated instructions! So now I’ll try it and see what happens. I am still trying to get out of this wheelchair, but can’t seem to break through, in this respect.
“I’ve been getting very good results as far as circumstances go, tho. All I have to do is realize a strong desire for something — such as a tape recorder – and before long the way opens for me to acquire it. I hope I’ll eventually do this with my health. One must be persistent. (Signed) With best regards, Richard Klappert.”
MY COMMENT is that in the coded Huna in the Gospels and related Gnostic writings, one reads in the outer and simple meanings the fact that “sins” were forgiven by the healer in at least some cases as a part of the healing rite. It is also evident that faith was needed. The inner teaching gives the more complicated Huna beliefs concerning the nature of cleansing and the necessity for the turning over of a new leaf by those told to “go and sin no more.” One cannot know just what overlay of ideas came to be added to the various writings. I have great hope that we can use the outer method to ask for forgiveness of our sins, whatever we feel them to be, and then be given the healing or other help. It has recently struck me as odd that in none of the coded writings is to be found the healing of social tangles and bad luck in matters of making a living. The only suggestion that these might also be healed, as they were healed by later na kahuna of Polynesia, comes in the command that one seek first the kingdom of heaven, and the promise that “all these things shall be added unto you.” The word for “added” in Hawaiian may have the meaning of “a gift”, “to assist” or “to unite, as by splicing or sewing together.” The idea of “unite” may point in the secret side of the lore to union with the Father Aumakua, or it could even be a promised union of male and female to allow graduation to the level of na Aumakua. Uniting by “sewing together” involves the use of a thread, and we find here the aka thread or cord of connection symbolized, not only for na Kahuna, but for some of the ancient sages of India, where the “sacred thread” is given as a sign of acceptance into an order similar to the acceptance marked by the Church with the rite of Confirmation. In the earlier Egyptian writing, the sound value for the letter “h” was also the symbol and glyph for “rope”, and in this we can see the aka cord without much stretch of imagination. The word “ha” was written with a hand and arm extended across the rope to indicate “giving”. While there is no proof that these glyphs indicate Huna basic beliefs, still they might.
At the left we have the rope and the hand glyph for giving. The rope has three parts and could indicate three selves connected with the cord, up and down, to and from the Aumakua at the top as mana flows up and back. Together the two glyphs spell the word ha, which is the same word used as the symbol of the accumulating and sending of mana. The steeple shaped glyph also means “to give,” and reminds one of our church steeples pointing to heaven. The next glyph is “a cord”. It also means the number 100, while below it is the glyph for a string which tied a scroll and so means “book”. Neither have Huna implications. But with the three-part wave glyph for “water” we can see the three grades of mana — always noting the use of the code of three, to fit the three selves, three manas and three shadowy or aka bodies of Huna. At the left we have the word “ab” and the identifying glyph for the idea of “pure”. The man lifts his arms to heaven as a sign of worship while being washed by a down pouring of water. The three wave glyph for water suggests three manas and a purification by the Aumakua as well.
Next we have the two glyphs for “way” or “road”. One is a knotted loop on a thread, called by Budge a “magic knot” but he adds a ? to the definition. The “way” via the thread or cord is to the Aumakua, if this is a Huna glyph original. The other glyph is simply for a road.
The three heads and three umbrellas or sun shades in picture-glyph for “oven”, represents the utterly evil person being destroyed entirely in the oven fires of the Egyptian version of hell. The three heads seem to indicate the three selves of the man. The manas are not indicated, but the three sun shades can be taken to represent the three shadowy bodies of the man, and offer the idea that all three selves of the man are destroyed, together with his triune aka vehicles — a very complete destruction, indeed.
As in Huna, the soul of man is symbolized by a bird, in Egyptian glyphs the “baiu” bird which is like a stork. For “souls” three of these birds are drawn interlocking in a line, and the usual sign for a plurality of the thing mentioned is not used. The implication is again one of three selves or souls, and here again, the triune man. (The three interlaced storks were beyond my amateur drawing ability, so I did not try to reproduce them.) **** I see that I did not explain the glyph above marked with (*). It is the glyph “an offering” or “oblation”. The thread with the magic knot may indicate the aka cord up which goes the low mana, this being represented by a single line for water. The significance is seen here of the custom, of the outer circles in which any kind of drink was used to make an oblation to the gods — a small amount being poured out on the ground before the rest was drunk. For the explanation of many beliefs and customs, we have only to go back to the early Egyptians — perhaps to the Huna initiates who appear to have lived amongst them.
A. E. W. Budge, the great authority on the Egyptian language and glyphs, tried to sort out and give us the names for the parts believed by the Egyptians to make up the man. I will quote. “The ka, ba and sekhem, were the ‘double’ of a man, his soul and the power which animated and moved the spiritual body in heaven; the entire economy of a man consisted of that body, ba soul, khaibit shadow, khu spirit, ab heart, sekhem power, ren name, and sahu spiritual body.” (From page 214, Books on Egypt and Chaldea.) The tangle can be resolved swiftly if we compare the parts with the three selves, three shadowy bodies and three manas of Huna.
WHERE DID THE POLYNESIANS COME FROM?
This question has by no means been settled to my satisfaction. About a year ago I reviewed for you a paperback book by Robert C. Suggs, The Island Civilizations of Polynesia, and told how he claims that the ancestors of the Polynesians were originally a tribe living on the coast of Indochina or South China and that the Chinese in about 1800 B.C. crowded them out so that they went to hunt for new homes and eventually settled from Papua to Tahiti, then New Zealand and Samoa, finally reaching Hawaii and Easter Island. He says the language relations and physical characteristics and tools and customs all prove this. He thinks the original savages mingled with the Malay peoples and darker races, finally evolving into the typical Polynesian after a dozen or so generations on the Pacific island homes. He says nothing of the people who speak a dialect of the general Polynesian tongue in Madagascar, or of the possession of most of the famous Old Testament Bible stories by the Pacific branches of the race. He also neglects to place before his readers the legends which quite apparently were borrowed from India at some time of early contact. Of course, he had never heard of the coded Huna in the New Testament.
RECENTLY NEW INFORMATION was found in the works of Budge dealing with the languages used in ancient times in Egypt, that is, new to me. For years I have wondered how the learned Judge Fornander, of the Hawaii of yesterday, came to write in one of his many books on the Hawaiians, that their language came nearest of all to matching the Coptic. He also pointed out the similarity of the Hawaiian legends to those of Adam and Eve, Noah and the Ark, and even Jonah and the Whale. In the encyclopedias I could find little of value about the Coptic, but now in Budge, and in the book mentioned a page earlier, a most interesting explanation. Let me quote.
“… there were three different kinds of writing in Egypt. The oldest form of writing is the hieroglyphic, in which various objects, animate and inanimate, for which the characters stand are depicted as accurately as possible. Speaking generally, celestial objects are (in the glyphs) colored blue, as are also the metal vessels and instruments; birds, and reptiles are painted as far as possible to represent their natural colours; and so on. It is evident that the increased speed at which government orders (at a later period) and letters would have to be written would cause the scribe, unconsciously at first, to abbreviate and modify the picture signs, until at length only the most salient characteristics of each remained … Little by little the hieroglyphics lost much of their pictorial character, and degenerated into a series of signs which went to form the cursive writing called Hieratic.
“… In later times, i. e., about B.C. 900, the scribes invented a series of purely arbitrary or conventional characters which were modifications of the hieratic and so a new style of writing, called Enchorial or Demotic. In the Ptolemaic period the Demotic was considered to be of such importance that whenever the text of a royal decree was inscribed on a stele, a version of the said decree, written in the Demotic character, was added. (Famous example, the Rosetta Stone which enabled modern savants to begin to read the old inscriptions.)
“In all works on ancient Egyptian grammar the reader will find frequent reference to Coptic. The Coptic language is a dialect of Egyptian of which four or five varieties are known. The dialect dates from the second century of our era, and the literature written in it is chiefly Christian. Curiously enough Coptic is written with the letters of the Greek alphabet, to which were added six characters, derived from the Demotic forms of Ancient Egyptian hieroglyphics, to express sounds which were peculiar to the Egyptian language.”
In another part of his book Prof. Budge tells in a most interesting way how the pictures gradually gave way to quite a different system. Again I quote.
“As long as the Egyptians used picture writing pure and simple their meaning was easily understood, but when they began to spell their words with alphabetic signs and syllabic values of picture signs, which had no reference whatever to the original meaning of the signs, it was at once found necessary to indicate in some way the meaning and even sounds of many words so written; they did this by adding to them signs which are called determinatives. It is impossible to say when the Egyptians first began to add determinatives to their words, but all known hieroglyphic inscriptions not pre-dynastic contain them, and it seems as if they must have been the product of prehistoric times. They, however, occur less frequently in the texts of the earlier than of the later dynasties. Some of the ideographs have more than one phonetic value, in which case they are called polyphones; many of the ideographs representing entirely different objects have similar values, in which case they are called homophones. A remarkable peculiarity of Egyptian hieroglyphics is the slight modification of form which they suffered during a period of thousands of years, a fact due, no doubt, partly to the materials upon which the Egyptians inscribed them, and partly to a conservatism begotten of religious convictions. The Babylonian and Chinese picture characters became modified at so early a period that, some thousands of years before Christ, their original forms were lost.
There were a great many glyphs, some 20,000 being needed by the printer who set by hand the books reproducing the ancient writings. In Egypt the paper was made by slicing the stalks of papyrus reeds and laying down a first layer of strips side by side. Over this was laid a second layer of strips running at right angles. The whole was soaked in water and paste was mixed in for some kinds of paper. The top layer of sliced stalks ran lengthwise of a roll usually several feet long. The width of the paper as well as the length might vary. Writing was done with water color or ink applied with a small frayed end of a certain reed. In Babylon the writing was done on clay with a triangular pointed stylus, the clay tablet or cylinder then being baked and hardened. In Polynesia a similar process of paper making was used, but the material was the inner bark of the paper mulberry tree, seeds of which were carried with them by the Polynesians. The bark strips were overlaid while wet, and as in the manufacture of papyrus paper in Egypt, beaten with a mallet to cause the wet strips to join and make a felt formation. The Polynesian tapa paper was made in thicker and larger sheets as the bark could be joined on all sides by fresh material. Once dried, a sheet could be painted to give designs or wooden stamps were used to stamp on designs. The resulting paper cloth was tough and strong if kept dry.
The first paper made from artificial pulped wood was made by paper wasps. The Chinese must have been an observant people even in ancient times, for by B.C. 200 or earlier, they were pulping various fibers and felting them together in thin layers to make paper. The Arabs learned it from captured Chinese in about 650 A.D., and eventually this process replaced the one used for so long in Egypt, where a brisk trade had been carried on with Greece and Rome, the papyrus being used in place of fine skins for commercial documents. Oddly enough, the Polynesians were so conservative that, not only did they go to great lengths to prevent their language from suffering word changes, they also refused to weave fibers into cloth. The knowledge of weaving was (like the use of bow and arrow, which they spurned) all around them, but they continued to make paper cloth in the way of the Egyptians for their use.
IT IS INTERESTING TO SPECULATE on the possibility that the language of the ancestral Polynesians might have been similar in some ways to one of the five dialects of the Coptic dialect in general of the Egyptian. Gerald Massey, in the second volume of his, A Book of the Beginnings, written before 1881, when dictionaries of the Polynesian dialects were still rather poor, was convinced that the words they used were similar in enough ways to prove that the Maori (which goes for all Polynesians) came originally from the land centering around the Nile. He gives a long list of words taken from the Maori and the Egyptian, explaining that according to the laws of sound change in words passing from one dialect to another, there were differences to be noted, but that there was no mistaking the similarity in sound as well as in the meaning. He also gives a list, several pages long, of words still used by tribes in Africa and which are closely related to the Egyptian and Maori. On page 514 he explains: “The phonetic S was not extant at the time the Maori migrated from the common centre (around Egypt and the Near East and North Africa~ but it was when the Akkadians branched off of the parent stock; and, but for the evolution of the Sa from Ka, there would have been no Semite or Sumeri.” And on page 536 where he speaks of the remarkable preservation of the Maori words, he says, “We are apt to look on the Chinese as a very conservative and stereotyped people, as they are in the continuity of their customs, and yet language has been so worn down by them that words are often like coins with the features effaced. An accented vowel is at times all that remains of two or three consonants, and the explorer is constantly confronted with abysses of abrading. Language is tenfold less worn down in Maori.”
When one sees how ka becomes sa and then ba, and how a consonant is dropped or a vowel ending added for of or by, the wonder is that a single borrowed word in our own language can be traced back to its source. Take our word “old” and see the changes made in it from one time and one people to another, as a complete dictionary shows. It becomes eald and eld as in elder, aald and auld. Our word “ancient” is derived from the Latin ante meaning “before.” With this in mind one can equate the most unlike words if they have the same general meaning. The Egyptian word for “soul” is aat while atta is a mental image. Massey equates these with ata in the Maori (aka in the Hawaiian) which also means something reflected to make an image, and so a spirit (in Maori dialect). He gives the Egyptian for breath as haa, and the Maori (and Hawaiian) as ha, a symbol word with which we are most familiar in our study of Huna. He also shows how identical words get their meanings changed, as the word ia, which means in Egyptian “to wash”, also “water”. In Maori it means a current of water, also any kind of fish living in water.
One might lay claim to the origination of the Adam and Eve story for the Polynesians through the language. The legend of the Maori people tells us that the gods made man of red and white clay and breathed life into him. He was “First Man”. Then a “bone of the breath” or rib was taken from him and made into Eve. The word for her in Maori is ivi, pronounced Evee and meaning “bone”. So far as I know, the word or name Eve has no specific meaning in Egyptian, although I note with some interest that hefa, which one might equate with Eve by its sounds, means “serpent”, and while we are at it we can ask if this is a hint that there was no serpent at all tempting Eve — that it was she, herself, and that she just made up a good excuse for eating the apple. Well take it or leave it, as you like, I wish to go on record as entertaining grave suspicions that the men who happily derive the Polynesians from the South China region on linguistic grounds might find better connections if they had a look at Maori, Egyptian and African words, as did the astute Mr. Massey.
THE PAPERBACK BOOK, Your Dreams, mentioned in an earlier H.V. has not yet been obtained. My book dealer from whom I ordered it in another town, which I visit twice a month to see a sick friend, has been all upset because of having to move his shop. I’ll try him again next time I am near.
NO ANSWER HAS BEEN RECEIVED from HRA Dr. Westlake in response to my letter asking details on the shape of the “patterns” made of wood which he tells of using with such success in sending healing forces to those at a distance who have been diagnosed by radionics methods. Nor did he say just how he goes about deciding which of the Bach flower remedies to use to fit the need.
THE BACH REMEDIES were discussed some years back in the HRA Bulletins, and several of us got sets of them from England from HRA Nora Weeks, who makes them up when the flowers or leaves and things are right. We tried with the use of the pendulum to find the right remedies for individuals, but were not very successful. In recent years a man took to making a remedy of a similar “flower essence” sort which he calls “Exultation of Flowers” and for which he claimed wonderful healing properties. His dictum is that the body automatically selects from the mixture just what it needs. I have had two letters recently, one from England telling of the wonderful results obtained with the Bach “Rescue Remedy” and others of the 36 [Bach Flower Remedies]. The Exultation of Flowers remedy was praised by an HRA who had recently tried it out. I seem to recall an article telling how the maker of the Exultation of Flowers was taken to court and given a bad time because of the unorthodox nature of his drops. Let me quote from the letter about the use of the Bach Remedies:
“The Rescue Remedy is quite astonishingly effective. A friend of mine had five teeth out and would have collapsed on the pavement if her daughter had not supported her. She was shaking and ill for three days. A fortnight later she had another lot of extractions, but took three drops of the Rescue Remedy in water just before. She had no fear, no trembling, no shock, and felt well enough to walk home and work, but we would not let her do either. Other remedies are more subtle in their action. After a week or a fortnight one may suddenly realize that there is an improvement. Another friend who had ulcerative colitis of long standing and who was all set and gloomy at the prospect of a nasty operation, took a combination of the remedies for a fortnight before the final examination by the surgeon and was then told that the operation was not necessary. He promptly returned to half time work at the office. A small girl lost her fear and consequent dislike of a subject at school and is doing well after only about ten days of minute doses of the pine.” In the letter he goes on to report on his findings in the matter of Subud. He says, in part:
“I was ‘opened’ almost 4 years ago and have taken every opportunity of attending latihans — well over 100 of them – but I remain quite immune from any conscious effect. Nevertheless, I have observed the effect on many people. Women are generally more readily opened than men. Many men, especially the older ones, remain unaffected and give it up after a few months. One man from India, persisted for two years and then suddenly ‘got it’ and forged ahead. The first effects are elation, then difficulties and perhaps depression as undesirable habits and thoughts. come into evidence and are thrown off, often poisoning the psychic atmosphere and affecting other people. After this, Subud people report a much more happy and harmonious life. Anyone can stop the effects of the latibans simply by asking … but some sensitives remain open to all sorts of influences and have to be shielded.”