Graduation and The Union
MORE LIGHT ON “GRADUATION” has come recently. Bernard Bromage has written a most interesting book on “the occult and ancient Egyptian magic and beliefs in amulets and talismans”, the title of which is, The Occult Arts of Ancient Egypt. It is published by Aquarian Press of London, and my copy bears the date of 1953. It was sent to me as a gift by one of the African HRAs. (I never hear of many books unless someone tells me about them.)
Mr. Bromage was closely associated with Egypt and took to the study of the antiquities with great zeal. At home in England, he spent much time studying the Egyptian exhibits in the British Museum, and also visited the museums of Europe. He believes fervently in the power still resident in old amulets, talismans, spells, curses and the like, and thinks that the early Egyptian religion was based mainly on magic, sympathetic and ritual.
He has the Theosophical point of view in that he feels we have to become freed of all the carnal desires and relegate the Aunihipili to the final discard before we can be pure enough to integrate with the Aumakua and eventually blend with the Highest. But he admits that the Aunihipili has to be allowed to play its part in the love of man for woman until such a time as love is “sublimated” and becomes something so rare as hardy to be recognizable. However, he tells us that the Egyptians were very fond of their wives and families and seldom degraded their loves, having always before them the amulet called menat which even the priests and priestesses wore, and which adorned the necks of the pharoahs and even the gods.
The glyph for this was one that meant UNION. To Bromage, it was the ordinary union of a man and his wife, who are usually shown together in their life in Amenta, or the original “heaven”. While the crude people often carried amulets depicting the sex organs as a means of winning the love of someone of the opposite sex, they soon settled down to carry the menat, or to have it near them at home as a charm and a reminder of the completed and perfect love.
Author Bromage has a taste of rather caustic writing. He says:
“Wisdom percolates extremely slowly into the corroded brain of man, and the perception of his own best interests is lost more often than not in the poisonous radiations of an unimaginative ‘self interest’ and the itch of emotions too unbalanced to be of any profit to man, woman or beast. The Amulet of the menat – usually made of glazed ware – is of singular interest in this regard. It is shaped like a container with a pendant gourd, and was often worn at the back of the neck as a counterpoise to a necklace. It was carried by the gods, pharaohs, priests and priestesses, and was believed to possess very special magical properties. In it were said to be united the combined energy of the male and female organs of generation.
“To the living it brought joy and the abundant vitality which goes with joy. But nothing gross; nothing which is confined to the pull and limitations of earth! Rather is the unruly and dangerous sex impulse here trapped and canalized for a new purpose and a heightened ecstasy.
“It is in fact the symbol of sublimation; but of a sublimation which savors all the delights of erotic fulfillment without any of its limitations. It invites towards a sex manifestation which is transferred lock, stock and barrel to a higher realm of sensation, a wider sphere of operation. When laid upon the body of the dead it brought the power of invincible reproduction.
“And it meant, in the case of the living, that they could enjoy all that sex pleasure has to give, vicariously and by a sympathetic absorption in the pullating raptures of any manifestations of the male-female union. It meant that the Egyptians were behind none in their knowledge of esoteric psychology, of the Force and intelligence which impels the Universe.”
Bromage speaks of “the beauty and glory of the spiritualized Body of Light”as the ideal and as the ultimate in attainment. Just where he picked up this idea and way of putting it is difficult to say, but it is scattered through the literature of India and has been discussed in Theosophical writings. The theory is that eventually we learn to resist the carnal desires of the lower man and integrate with the Higher Spirit, of which each man has one all to himself. The phrase, “Body of Light” is too exact to be accidental. It can mean only the Aumakua as we know it, whose one manifestation, as far as we are concerned, is the flood of fine cold LIGHT. I once read that it was believed that this “body” had to be grown from a germ or seed of some indefinite sort, and that it took eighteen months for the gestation and birth of the Light Body – after which it was ready for us to inhabit – but nothing was said as to the process of “graduation” or the help given by the Aumakua.
The two halves of the man, which are symbolized by Adam and his rib, Eve, and by the two parts of the divided heart of the amulet, are watched over by the ONE Aumakua. It, we reason, must at all times know where the man and his Auihipili and Auhane are and also where the woman and hers are located, watching over both with loving care against the day when they have learned to love unselfishly and to be trusted not to break the laws that govern everything or hurt others. At last comes the time for the step upward in the evolution, and the UNION is brought about as the “marriage made in heaven”.
The divided heart of the glyph for UNION is an odd symbol and could hardly have been worked out better, but it resembles the natural heart very little. Perhaps it was because the heart is divided into two parts in its pumping that the division was followed in the glyph and amulet. It is a symbol of lasting, shall we say “power”? It had lasted for at least 5,000 years and is used in the religous symbology of Holy Church as “the Sacred Heart of Jesus”, all unknowingly. It has been the favorite shape for lockets to hang on a chain around the neck of females from infancy through womanhood. It decorates our valentines and is the symbol of love in its many forms and aspects. All that has been lost is the dividing line down the center of the heart, but this line of division vanishes when the “blending” of male and female halves takes place as we enter the “Body of Light”. The glyph is at the left.
In the glyph which we have just been discussing, the collar part without the cords that hold the heart makes the glyph whose meaning is “beloved”. Putting them together for “union”, we can see how carefully the Early Egyptian na kahuna worked to construct the symbols and build them into the language and writing of the period.
The na kahuna of Hawaii had two fine words for “union”. One was hui, which meant “union, a blending together, an agreement in mind”. Doubled, in hui hui, it also means “much love”. The second word was lokahi, with the meaning of “union, agreement as to mind, and a union that makes ONE”, (my caps).
I find that many, especially among the women, shrink from the idea of this final graduation and the blending with a male mate. But I take it that they are thinking in terms of the men they have known, and have never met their true mates. But for myself, I look upon the final union as a thing of ultimate beauty, dearness and fulfillment. To me it is the Second Salvation, the First Salvation being the discovery that there is an Aumakua and making the first full contact with it. Once we have been through this and have felt the flood of love and wonder from the Aumakua, how can we draw back from the attempt to become one?
WORK ON THE PAPERBACK to be titled, What Jesus Taught In Secret, progresses nicely. The writing is complete and has been approved by Miss Doherty, who remarked that it was “surprisingly good”, which is most encouraging. The book is now being typed for the final MMS, after which it can begin to go out to editors of paperbacks whose companies place such books in the newsstands. “Connie”, a friend of one of the Indiana HRAs, was asked about the book and if she could get a “flash” on it. She already knew of the nature of the book and that one editor had already refused it. The question was put to her over the phone, as she lives in another town. After a moment’s pause, she said,”It will be published by Dell and will get a fair distribution, reaching many who are now ready to graduate. Mr. Long will get nice royalties.” Connie has hit the nail on the head so often for my HRA friend, and once before for me in a small matters, that I went downtown and hunted on the news stands to find Dell books. I found two on occult subjects, so know they are in line for such material. I have made inquiries to get the address of the Dell editor, and in due time will send the MMS with the several drawings of Egyptian hieroglyphics, each captioned with explanatory lines. The book is written very simply, and should be easy to read and understand. If, after all efforts to find a publisher fail because the book is “too specialized” (or really too hot a potato to handle without danger of arousing the antagonism of the churchly fraternity), then I shall see to getting it published and offered through DeVorss & Company as a last resort, hoping to reach a few of those who are ready for it. It may take another year to see the matter settled one way or another. I aim fairly sure that the attempt has been made under Guidance and is good. I have run the Tarot Cards for the outcome, and while the royalties promise to be small, the real success of the book is indicated by the very high trump, the SUN, which assures me that it will serve a fine spiritual purpose for many who are ready for it. I hear that some of the “hippies” have metaphysical and occult leanings, and recently I saw what I took to be a typical member of the fraternity buying a book on Zen and wondered what he would make of the system which abjures all sense impressions and teaches the devotee to meditate in order to get super sensory flashes of such actuality or “realization” as may be obtained from the realm of the na Aumakua, not that it is considered in that light in the texts. It is a long and very difficult discipline and when the mind is completely emptied to invite the “realization”, sleep often invades the sanctum and blocks out the far, faint other impressions. But after much patient work, such flashes may come, and they give the impression that they are the complete and utter “truth” – what the na kahuna called “the real truth” (oia io, in which the root oia means ordinary “truth”, and the second root “the real “or god”. It may be the original from which the phrase “God’s truth” was derived.) I am told that when one is under the influence of mescaline, one often gets the same convincing impression that the “real truth” is being touched in some way or other. Perhaps there is some source other than the Aumakua from which such superphysical impressions come, but I rather doubt it.
In my early years of research in Hawaii, I had a friend who had been three years in a Zen monastery in Japan working to get on to realization. He was an Englishman and had been trained for the ministry of the Chuich of England, but became dissatisfied with the life, so resigned and went in for Zen. He had worked under two masters in turn and struggled endlessly to find the answers to the ‘koans”, or riddles which have no answers that are given the beginners. One day, when almost reduced to despair, he was walking aimlessly in the monastery garden when suddenly, like a remembered dream, he got the answer to his “koan”. After that he got answers more easily, and found in the end that aside from an intellectual pleasure, mixed perhaps with something higher, he had arrived no place. He felt that what he got was a delayed reception of the telepathic pictures or answers to the “koans” projected by the master – but what worried him, still, was the question of how the first Zen master had come by his realizations. He left the Zen studies and got himself ordained as a Buddhist priest of the Hongangi sect, and as such, I knew him. He lectured in English to the younger Japanese, and I sometimes was invited to speak before his audiences. Years later, I heard that he had gone to Ceylon to live in a Buddhist monastery there and try for deeper understanding, but failing to get it, had reverted to Christianity, joining the Salvation Army and its work – a very strange end for a strange and restless seeker with a slightly cynical outlook. I never knew whether he had reverted to Christianity, discarding most of its dogmas, or whether he turned as a Buddhist outcast monk to the Salvation Army’s shelter and security. I like to think that he gave up trying to save his own soul and found profit in helping the downtrodden to save theirs.
THE “NO HURT NO SIN” command of Huna still bothers many. A letter came recently from a fifteen year old boy in Hollywood who had found my books in the library and was worried over the problem of whether or not we should refrain from all competition in which, if we won, the losers whould be hurt and he would have sinned. He was trying out for acting parts in competition with several others.
The thing we must keep in mind is that we LIVE IN THREE WORLDS, so to speak. As the animal man or Aunihipili, we have to meet competition at almost every turn. We have to be able to win through to a position, then to hold it against the hungry others who want it and who would not hesitate long in taking the position away from us. This is the “dog eat dog” level, like it or not. We fight off and kill the members of the microscopic and insect world to hold our own. We must do our best to protect ourselves and loved ones from the predatory and evil men and support the police and laws that keep the prisons full to overflowing. A criminal may feel badly hurt and mistreated by being punished, but on his Aunihipili level there is no other way.
But on the Auhane level we can be hurtless to a large degree, and balance the hurts with deeds of kindness and mercy. If we are not strong enough to defend ourselves, we can “turn the other cheek”, but that may only buy peace for a time.
Christian teachings offer precepts which are valid and good as an attitude of mind or a fine ideal on the level of the Auhane (and, of course, on the third level, that of the Aumakua), but which are not always practical on the level of the important Aunihipili. It is a lovely ideal, for instance, “to take no thought of the morrow” etc. , but when the “morrow” comes, it is well to have harvested the crops and laid in firewood for the winter.
THE QUESTION OF THE THREE SELVES bothers some of those who write to me. In the OUTER teachings of Christianity and some other religions, as they have come dawn to us, we have matters simplified by giving the man a single “soul”, and many hesitate to give up that idea.
In early Egypt, and in the later Polynesian Huna, we have our familiar concept of THREE SELVES or souls, and in India the selves gradually multiplied and the manas and emotions and mind levels were treated as “selves”. The founders of Theosophy sorted and tried to put the tangle in order, coming up finally with only SEVEN selves, which they termed “bodies”. This was a valiant effort to replace the TEN ELEMENTS of man, his three selves, his three grades of mana, his three shadowy bodies or doubles, and his physical body during life. Their Atman or Aumakua was left with only the vaguest of shadowy bodies and mana, and no effort was made to explain where these came into the picture, or why they should be left out. The mana we send as a gift to our na Aumakua was symbolized by honey in the Egyptian system, and awa, in the Hawaiian. It was the nectar of the gods for the Greeks, and in India it was the sacred soma juice, which no one had ever seen or tasted, but which was still considered the drink of the gods or of the evolved soul.
One gets used to the idea of the three selves and finds it very useful in explaining the modern idea of the subconscious, conscious and superconscious. It is worth the effort to make the acceptance – very much worth all the letting go and rebuilding of one’s background picture. I have so many letters arriving which tell of the joy of finding at last a system that answers the many hitherto unanswered questions and which acts as a catalyst to make the valid parts of many religions fall into place neatly and with meaning. More than that, it is a workable system. We can get Help with our problems many times, if we just remember to ask, and pray in the right way with properly visualized ends and the sending of the mana to empower the na Aumakua to get to work.
AN EXCELLENT PENDULUM is being made by Curtis C. Wallace, Jr., 109 Neptune Drive. North Star, Newark, Del., 19898. Or this HRA may be having the pendulums made up for him to his order and on order. It is made of a dark and perfect ball of rust-proof iron with a hole drilled through it, perhaps with a diamond drill, but at any rate it fits exactly the medium size needle passed through it and fixed. Through the eye of the needle is passed a twist proof cord, and with the nice weight and balance and the needle point protruding to show just where the pendulum is swinging, it makes a very fine instrument. $6.00 will get you one if you will write to him and say you are an HRA. It comes packed in a clear plastic tubular container which makes it easy to carry in the pocket or purse. Fits my specifications in every respect and is much better than my similar one with the needle passed through a large plastic bead.
I AM DISTRESSED by a letter from a good HRA saying she was deeply hurt by my “attack on Rev. Brown” in a recent Huna Vistas. I had reported at some length the good healing he had accomplished for “Sid” with the aid of spirit doctors. The “attack” was not meant to be that. I had a letter from a person who had been treated and who had paid rather a high price to add to the expense of the journey to Rev. Brown and the lodging during the time of treatment and who had received no help at all. I reported the letter and remarked that, as in the case of the famous Filipino spirit healers, the cures often were lacking or, if successful, did not last. I have to be honest according to my lights, and feel that to refuse to publish the adverse side of the coin would not be fair. My indignant HRA went on to say that she found the bulletins filled with extraneous matter where she had anticipated articles following on the same lines as my books. She ended by resigning as an HRA. I repeat, I am distressed, but what can one do? Perhaps the material in the bulletins is not above criticism, and sometimes I go off on a wild goose chase, but at least those who read the articles are kept abreast of the latest efforts in the field, such as the “Vivaxis”, which promised so well and failed just in my hands. But it might work well for others. How can we tell without being informed and making tests?
IT HAS BEEN SUGGESTED that I share more of the letters that come in from HRAs telling of the successful use of Huna, and that this would encourage others to try to use it. Two letters are in this last week, both showing what results can be obtained. I have hesitated to use too many such letters for fear it would sound like the “testimonials” used to mislead readers or to sell books offering some system or other but which usually are found to be far from what they are claimed to be. Above all, I want Huna to remain on a conservative level and to keep its hard earned stand for strict honesty.
HUNA PLUS YOGA WORKS IN AUSTRALIA, according to a letter from Huna hyphenate F.P. in South Australia. I will quote parts of her letter.
Dear Mr. Long:
I have an interesting healing to report. A friend’s 5 year old son was badly burned in an accident (3rd degree burns to 40% of his body). The mother sat by the child for the first three days chanting, “You’re going to live, you’re going to live.” She doesn’t know whether she chanted to herself or aloud. After three days the child’s fluid balance had been restored and the child was out of danger (the hospital had expected it to take at least a fortnight for his fluid balance to be restored, if at all.)
We found out about the accident about three weeks after it happened. My husband and I decided to make the 500 mile trip to the hospital, taking another friend with us. I rang my mother to ask her telepathic help and also visited Swami Kurunanda to ask his assistance. He promised that he and his disciple would “be with us on Monday” (the day we hoped to see the child). We spent all day Monday and Tuesday at the child’s bedside. Ten days previously, the child had had his first skin graft operation. He proved to be, almost fatally, allergic to anesthetic. So they had grafted half the area. He only just survived the operation. On Tuesday he was to have the second skin graft operation, to cover the remaining area. On this occasion, I feel sure because of our prayers, he showed no hint of any adverse reaction to the same anesthetic (to the doctors’ amazement).
We had to travel on at this point but continued to pray for the child. Ten days later he was able to leave the hospital for his home 300 miles away. Ten days after that he was walking. At first the doctors held it unlikely he would ever walk again. The specialist who heard the news by phone from the mother at first refused to believe it possible. He confirmed the report and then said there was no doubt that the child had made 4 month’s progress in three weeks.
I feel I can account for this remarkable “healing” in a number of ways:
- The child’s exceptional courage and determination.
- We had the telepathic help of Swami Kurananda, an adept Yogi.
- The healing was a group effort – six people able to contact their na Aumakua were involved.
- The child’s mother is unusually sensitive as a telepathic receiver. We worked through the mother to the child on the Swami’s advice because he said that intimate channels to the child were essential. We had intimate communication with the mother but did not know the child. The mother has always been a psychic, able to pick up telepathically any news of illness or death amongst her relatives, for example. My husband and friend and I worked through the mother to the child. I also gave mana to the child directly by laying on of hands, using suggestion also. The Swami and his disciple and my mother worked telepathically through the mother to the child. After we left the hospital all our telepathic healing was done through the mother as medium.
- As healers, my mother, husband and I have all become immensely stronger because we have opened the “Crown Centres” which are the 7th Chakra in Yoga lore. This enables one to generate “inner heat” and communicate healing. An alternative explanation for this phenomenon is that very much stronger contact with the Aumakua is achieved with the Crown Centre awakened and that, because the body is an imperfect conductor, the psychic heat is produced as a by product of the transmission of energy. The amount of heat experienced would then be a measure of the amount of energy transmitted.
I firmly believe that the way to Greater Healing is through inner development – that is, through the development of better and better contact with the Aumakua. My aim at present is to attain continuous contact. The Swami assures me that this can be achieved if sufficiently intense contact is achieved and maintained frequently enough. Contacting the Aumakua then becomes reflex, as automatic and continuous as breathing. I need a fortnight’s retreat to achieve this, which will probably not be till Christmas, but I believe it can be achieved.
I cannot stress too strongly the difference that awakening the Crown Centre has made to us as healers – we have obtained results very much more quickly and remarkably since. I feel the healing of this child is only a beginning, but it demonstrates the very real possibilities that have been opened to us by following the Yogic path of self realization. Huna, as we know it, does not go far enough. Better practical results will follow greater inner development, I feel sure. And awakening the Crown Centre is the way to such development. This awakening can be learned telepathically from one whose Crown Centre is already awakened. I learned it telepathically from Swami Kurananda, taught it telepathically to my husband and mother and have since taught it to another friend who now works with us in our healing group. I hope our experience will be useful to you and the HRAs.
Yours Sincerely, Frances Pearce.
I COMMENT: Here is someone who knows both Huna and the Yogic system taught by the Swami, who, I take it, lives in Australia. I do not know whether he is a Hindu or not, but he interests me greatly. In the past I have tried to get a hearing for Huna from three different Hindu gentlemen who were in the United States teaching their system, but was brushed off each time as having nothing to interest them in the slightest. I must confess that this intellectual – or is it spiritual – arrogance did little to make me admire them.
The theory behind the mana and, as the Hindus called it, prana, is different in India and with the na kahuna. The na kahuna believed that deeper breathing and an act of mind caused a surcharge of mana to build up, and that to send it to the Aumakua for its use, was accomplished by a command given mentally to the Auihipili. It was very simple. The path along which the mana traveled was one made of the aka substance and the cord might leave the body of the man from the solar plexus region or from the top of the head. Nothing definite was taught about the point of departure. Nothing was taught, furthermore, about the possible gathering of the force in the region of the lower end of the spine, or of the necessity of learning to cause these “serpent forces”, of which there were two parts, to rise, winding around the spine or passing upward through the spinal center, until they reached the top of the head at “the door of Brahm” and were made to pass out to some indefinite higher being to be put to use. This is a great simplification of a system which has vast complications and the use of mantra and the involvement of the centers or “chakras” all along the back bone, lower head and upper head. I had decided that all this was a confused effort on the part of the Yogins to rediscover the original Huna system which seems to have been shared with them and for which there is evidence in the very earliest Yoga texts. However, I am quite willing to consider the ability of the mind to impress on the Aunihipili the benefits of sending the force through the top of the head, and have no doubt that if a heating sensation was expected, it would be felt.
But I may be quite wrong in my conclusions, and happily remain open to instruction in the fine art. But as to the “spiritual” awakening or benefits of this effort to send the force through the top of the head, it seems to me that here we have something slightly different, a mechanical approach to what is supposed ta be an Auhane development of knowledge and thought, which involves the Aunihipili as it is trained in study and cogitation or meditation to play its part in any reception of a “realization” of the presence of the Aumakua – which is, after all, about the sum total of what spiritual development has to offer.
The healing work of Mrs. Pearce and her friends is very fine, quite apart from the various theories as to just how it is best accomplished, and I am delighted to have the report and her experience to guide us in our work. I only wish that more of us could be dedicated to such selfless service and learn to use the latent powers in us for such helpful purposes. By the way, if you are interested in going more exhaustively into the Yoga theories of the “kundalini” there is an excellent book on the subject by an Englishman who spent many years in India. I recommend, THE SERPENT POWER, by Arthur Avalon, published by Ganesh & Co, Madras, India. My P.A. reading of the book, which is a trident for the forces and a clockwise chart circle, with the degree at 332, may interst you. John Watkins of 21 Cecil Court, London, W.C. 2, England, supplied my copy of this rather massive book some years ago. (Yes, I do a P.A. reading on a book as soon as it comes into my hands, and it is surprising how well it is found to fit my conclusions after a reading.) Incidentally, the Theosophical leaders long ago warned against trying to “lift the serpent forces” without proper supervision from an experienced guru or teacher, warning that one can easily injure oneself or even cause one’s death. I think Mrs. Pearce’s simple method of telepathic communication of the method would be much safer and better.
As to the ambition to keep constant touch with the Aumakua, I am not sure. I had never considered the benefit of this, but always thought the ideal was to be able to make contact at will. We seem to be very largely on our own to think things out and live our lives and learn by so doing. We have the Help of the Aumakua and its Guidance to fall back on when needed, but … are we supposed to have it constantly?
AT LONG LAST two new groups have made a start at almost the same time in England. Both will be composed of women with church affiliations who are interested in the possibility of Huna and most of whom have read one or more of my books.
The group, which was to start under the auspices of Mrs. Riant and her husband, who is a healer, has been held up for some time because of the necessity of finding a new house into which to move. This is evidently difficult, as I have had no word from them for some time. The address of the old location is Cambridge House, High St., Old Portsmouth, Hampshire, England.
Mrs. J. V. Clarke, Oakroyd, Horan, Heathfield, E. Sussex, England, is the leader of the first group to get off to a start. They will take the nine Short Talk Lectures in transcript form and read and discuss them to get a general and recent view of the progress of Huna, and will then decide whether to try for a healing circle. The transcripts are better for these British groups than the tapes, for my American brogue is hard for them to follow, even though years of association with English friends has rubbed off a little and shows in my speech.
The second group of similar make up is under the leadership of Miss D.M. Paddon, 1 Acre Close, Worthing, Sussex, England. She has joined the HRA and will share the bulletins with the group members.
We have a number of HRAs scattered over England and usually too far from others of like mind to form groups. It would be encouraging perhaps, if some of these could drop a note welcoming the new groups. Perhaps a few might live close enough to request the privilege of visiting the groups when they have had time to get a little organized.
Our congratulations to these new groups and a warm welcome to the effort.
HRA MRS. JOYCE V. CLARKE leader of the new group mentioned above, writes to say, “There is only one thing that I really cannot accept in Huna teachings [and] that is the theory that the 3 selves are 3 separate Spirits.
“Modern Psychology from the Spiritual point of view, agrees with 3 ‘minds’ which seems so much more appropriate and logical. Do you not REALLY agree? I cannot understand how reincarnation can work logically with three Spirits working together like this, for first the Aunihipili is ‘all emotion’ then it becomes an Auhane. How does it suddenly become intellectual without emotion? I suppose you have studied the western ‘Mystery’ teaching? They seem to fit in very well with Huna and complement each other. In Growing Into Light, which I am reading just now, (a very nice book), I DO wonder at your remarks about the Kundalini and the Chakras, if you do not believe in their existence. I have understood that the Chakras can be seen by some psychics as beautiful flowerlike ‘things’ in those who are ‘awakened’ and several of my friends who are Spiritual Healers say that the ‘Spirit Doctors’ treat through them quite often, as they are in the places where the nerve centres are found… I find that ‘George’ is so important and we cannot do much without his Auihipili co-operation. Mine is very good mainly, and I can use the pendulum very well for many things, but CANNOT identify an object in a box, etc., as you suggest in your book. I wonder why. I can find medicines, food, ‘She’ can indicate on a chart where in the body an illness is, yet to find a missing article, or an article in a box is hopeless! I mean re: medicines, that I use Radiesthesia, with a sample of hair of the patient in an envelope.
I wrote an answer directly, but might COMMENT here on the items mentioned. THE THREE SEPARATE SELVES is a thought which has been difficult for many to accept, and my book, Secret Science Behind Miracles has given about all the arguments there are for the correctness of the Huna theory. The problems presented by psychical research and Abnormal Psychology cannot be solved in any other way than by admitting that the Auhane and Aunihipili are separate entities and CAN be parted in certain circumstances, although, ordinarily and normally, they remain together in close association. Multiple personality cases can be explained easily in this way but the psychologists still prefer to say that there is a “split off” part of one of the two “minds” which can function independently and cause the trouble. It is easier to say that the two “minds” can be separated, for dividing up one of the units of human consciousness into several parts, and finding each part able to function as a whole and complete being, is something that demands a stretch of the imagination quite beyond my ability.
The case of the girl suffering from dual personality in which her Aunihipili alone changed and she had a new set of memories, those of a Spanish dancer, to replace her own, is an excellent example of the proofs. The efforts to show that the Spanish dancer entity was a “split off” part of the American girl’s “mind” (no effort was made to say whether conscious or subconscious) raises the question of where the girl learned Spanish and the dances, and how she completely forgot her own language and past. Years have passed since I wrote my book and gave the explanation of the na kahuna, but the limping science of Psychology has not come up with a single new explanation, theory or idea in all that time. It seems to have become bogged down in its own verbiage as one gathers from a look at the latest magazines which are given over to discussions by “experts” of matters psychological. A late letter tells me that a little light is dawning – a leading psychiatrist in an eastern city of U.S.A. had admitted that he had “learned more” from my SSBM than from all his years of study and practice heretofore. Psychiatry, as a separate branch of medicine, has long been held back by its being so firmly tied to Freud and his ideas and methods. Perhaps it will begin to grow again with a better understanding of what it has to contend with in cases of mental illness, so called.
No, I don’t REALLY agree that the na kahuna were wrong. If we can’t accept the theory of separate selves, we can just ignore the problem, but to take the ignoring back beyond the start of psychology and refuse to accept the 3 parts of mind is a very bad thing, even if Holy Church still loudly preaches ONE soul, and continues to confine its dividing of “selves” to a division of God in the Trinity idea. Isn’t man made in the “image of God”? I contend that originally, in Christianity, the Trinity idea was something borrowed from the na kahuna of Egypt and applied only to man, but got mixed up badly and was taken away from man and imposed on God – of all things!
Reincarnation is better explained by the 3 self idea when we think of the ones who reincarnate by some quirk of fate with the Aunihipili or Auhane belonging to another individual, as we see in the difficulties of men and women born into male or female bodies, but with one self of the opposite sex and causing no end of trouble. As to the graduation of the Aunihipili through evolutionary necessity into the state of the Auhane, this is not too great a problem. It happens once in a long time, as does the evolutionary upward step of the Auhane to the level of the Aumakua, and we can be sure that the change is watched over and brought about by beings with a higher intelligence than we are blessed with as na Auhane.
The pendulum response of the Aunihipili is, sad to say, unpredictable. It varies from person to person. I once had a whipping branch from a tree in the grove knock off my glasses. My pendulum said the glasses were in the next lower row, but look as I would for them, they did not turn up. Next year when mowing weeds again, I heard a grinding sound, stopped to investigate, and there, sure enough were what was left of the lost glasses. But I never could spot the points or causes of illnesses.
In the matter of whether or not I have studied the “western ‘Mystery’ teachings”, I am just a little uncertain as to what is meant. We have so many teachings of various sorts that could fall under this heading, but I imagine she is referring to The Order of the Golden Dawn. I have never belonged to any organization offering instruction along these lines, but am fairly familiar with the various systems and while they are not as satisfactory or inclusive as I have found Huna to be, they are a fine example of the efforts of different ones to put together from the then available knowledge in the “occult” field something that would be more fitted to the western mind than the long and slow and rather severely ascetic training under a guru in India. The West demanded “instant perfection” and so something had to be found to fill the demand. Starting with the Kabala, perhaps, and going on to Fortune, Crowley, Regardie and their friends, one covers the “Mystery” field and such “tradition” as it has managed to find to base itself upon. It was a bold and imaginative venture and did rather well with the material at hand, but it has always seemed to me to be too very bad that they could not have had a knowledge of Huna to help them fill in the many vacant places. Then we must not forget the Order of the Rose Cross and its uncertain beginnings, followed in modern times by the gentlemen who have elaborated greatly on the scant material of Christian Rosenkrantz and added endless ideas of their own to make up “courses” to sell to those who are willing to accept them as teachers. (I am remembering a recent letter from a stranger who wrote that after years of searching and the reading of endless books and taking of more endless courses, the writer was so greatly pleased to have found Huna, and to be helped by it to straighten out the tangle and make the pieces fall into place.)
A FORMER HRA who got lost for a time, but who recently returned to us, gives her experience in a letter. I quote parts. “I am beginning to feel that I am back in the groove. The work I did with you years ago has been re-awakened in my mind. As I wrote you, I am working with your TMHG healing group again, and yesterday received word of a definite prayer answer. The news came as such a surprise that I didn’t recognize it as an answer – but ‘George’ didn’t let me forget. It would appear that I have a closer relationship with George than I realized. I had just forgotten that he was the source of my hunches. To be specific, my daughter has been unemployed for several months and was becoming quite discouraged about openings in her field, which is office management. But she did not give up. In prayer I visualized her at a desk in an office in a position of authority, in harmonious conditions and with an adequate pay check. That was about a week ago. Last evening she phoned me that she would go to work today in just such surroundings and with just such pay. It all came about in less than two hours. Her son, also included in my prayers, started work the day before. To say I was thrilled is putting it mildly, and I am very grateful.”
I comment happily that so many times when efforts hang fire in getting results, the na Aumakua can give a push to get things over the line. This is especially so in cases where one gets tied up and some friend can lend the weight of his prayer visualization to help get things off dead center.
For $1.50 one can get a booklet entitled Brushwood Boy and Map, by Dr. A.S. Raleigh, the publisher being The Hermetic Publishing Co., 3006 Lake Park Ave., Chicago, Ill. This booklet claims to give the esoteric interpretation of Rudyard Kipling’s story of this title. The story is one of his earliest and tells of a boy’s dream that came time and time again, and of the girl who was part of the dream. It is a fanciful story, as one of a dream should be, and Dr. Raleigh, who seems to be a Theosophist, shows how the “personality” and “individuality” of Mr. Kipling were making a union as a soul. This is rather vague as he does not pause to explain just what he has in mind. But soon he goes on the say that the author is giving in veiled language the story of the UNION of the male side of his soul with the female side so it could enter Nirvana which is peopled by symbolic spirits described in the story of They, and as ghosts of children.
He says that “as every occultist knows” the individual is made up of male and female sides to his or her nature, and that when these are made to UNITE, the great step into Nirvana is taken. I have been reading occult literature for most of my life, and his theory is one that this occult student never heard about. As I have read Theosophy and the literature of India, from which it was derived, I have found the reference always to an animal or lower part of consciousness or to the more evolved conscious mind type of entity. There is something still higher with which one or both of these must UNITE eventually to become complete and enter the Nirvanic state. Never did I find the two sex halves of the individual treated in this way. Egypt, Huna and Christianity agree that it is the actual man and woman who must UNITE, and Dr. Raleigh’s thin and tasteless gruel in which he makes a sexless sex something with which to unite in love and living is to me most tasteless and meaningless.
For centuries our thought has been stained off color by the anti-sex teachings. Men have written of their beliefs, not women by and large. Perhaps the women could have done a much better job than the grim ascetics who resented the attraction women had for them and preached the doctrine of “stamp out desire”. Huna gives us back the central theme of life and living and experience. Man and woman must stand side by side in the end to graduate, the Aunihipili helping mightily with its form of LOVE and the Auhane crowning the structure of love with attraction on its higher level. I am for empty arms and hearts and all parts of the man to be filled. When Dr. Raleigh recommends that I leave and forget the Beloved and turn my heart and mind to a sterile union with another sex lost inside of me, I refuse to play. Half a loaf is not good enough. And, I want butter and jam on mine, and my Darling to sit beside me and join in the eating. What does Dr. Raleigh think men and women were created separate and distinct human beings for? His theory leaves me as empty as Paul’s of the New Testament. “The greatest of these is LOVE” says Jesus, and for my money it was not love of some lost sex element in myself which I have never found, nor wanted to find. The na kahuna preached NORMAL living as nearly as we can accomplish it. Trying to build a wall between men and women and love and life in pairs is not normal by any standard. And I am reminded of a joke in Readers’ Digest, it went, “Boy: Do you like Kipling? Girl: I never tried it. Is it habit forming?” That’s about how I feel of the secret metaphysics in Kipling ‘s stories. And I will not let anyone spoil my appreciation of him as a favorite writer.
A “FARTHERST NORTH” FOR HUNA, is the new group in Anchorage, Alaska. HRA Vernon Rowe writes, “I write this to send good news. We moved from Soldatna to Anchorage where we inquired around to see if anyone would be interested in Huna. There were several who expressed a desire to hear the tapes we have. We now have a large group meeting Wednesday nights. I have been unable to lead the group due to my work. A very fine fellow by the name of Ray Nelson has taken charge. He reports great success. Huna has already changed the life of most of the group, especially Ray Nelson. I can only say that Huna has done more good here in Alaska than I had expected. They may write a letter this week to explain what they are doing.”
Welcome, and again Welcome, Anchorage Group! MFL