I have been with you as an HRA for a long time, and I seldom write to you because I know how much of your time is taken up reading and answering letters which are not of much importance. But I think that it is time some of us spoke up who approve almost 100% of your Credo and who would not hold up the flow of things to voice our objections, even if they were many.
I think the “Brilliant idea” you had to turn over the Huna Vistas to monthly debates on whether or not you are right or wrong in your conclusions about Huna, is the result of too much anxiety on your part to let even the loudest critics have a full hearing. All any of the critics could say is that they do not think different things have been proven to their satisfaction. If there is no proof for, there can be none against, except to say, “I don’t believe it, so it is not true.”
The bulletin comes out only once a month, and ten pages is precious little to allow you to give us such information as you can uncover. I vote that you just forget the critics. You can’t convince them anyway, so why waste space and effort trying. Instead, go on as you have been doing. Give us all you can possibly learn about Huna and, as you say, “Half of what you suspect”. I’ll wager that the majority of HRAs will be happy to do just as I do, that is, consider everything you have to lay before us, and accept what fits us and reject for ourselves what does not. One of the fine things about your work is that you are always telling us that we must make up our own minds about things. As I see it, you are the only one who can lead us in digging into Huna. That’s your special job, and you should not be letting critics sidetrack you. Hew to the Huna line, and let the chips fall where they may.
Good chopping to you, H.B.
How I wish you would just stick to Huna! I feel it and you are right. Let all have their own beliefs. Tell us about Huna and let us hear how Huna works for people – for you. I stand hard for HUNA. Keep telling us what it has done.
… Post Script. Thanks for keeping me on the TMHG healing list. 75% better already…
Perhaps I have a thought to contribute to the HRA mill. It harkens back to the days of excitement of discoveries made with P.A. readings. And what we need right now is to do something, to push ahead once more into terra incognita. It struck me on going over your material in the Huna Vistas that you were on your way to demonstrating that space is not a factor in your readings. This you were aware of. But what of time? Was time not also being brushed aside to let you obtain readings on those long dead?
What I have in mind is this: another P.A. scale to be set up. This time for years. Set up the convention as it feels most comfortable to you; either counting years back from the present moment, or from some point in the subject’s life, such as birth or death.
Then – and here comes the point – start to work to track down the moment of obsession – or the entrance of “eating companions” – whatever you will. I believe you intimated once that a subject’s reading does not vary much in a lifetime. And so there would not have been an incentive to search a long time. But for those that showed the the presence of outsiders, what an opportunity to learn!
For instance, on those Russian leaders that appeared (in P.A. readings) to be obsessed by the same entity. When did this occur? When did that entity (Stalin’s?) go on to Khrushchev? You can do it Max; you can find out. I know it is difficult to get factual information on the Russians, but perhaps some event could be tied in with it and we could have a big fat clue to move further on into the Great Mystery.
I believe there is an HRA doctor who uses P.A. readings on patients who give evidence of possession. If the time scale were to be worked out, it would give help in knowing when possession took place – give an entering wedge to insight.
What do you think? Is this not a project to be presented to those who were active in the original research for work out in the field – to be correlated by you to see if there is validity to the idea? ………….
MY COMMENT: The Aunihipili seems quite capable of checking the time element in simple things, and mine has given me the age of people whom I have read and needed to know more about. Reading the time element where eating companions are concerned, I find more difficult. I have tried a few times to learn the approximate age of persons at the time when eating companion spirits came to live with them, and in some cases have the indication that they were present right from birth. On two other readings, I got a slightly uncertain indication that the spirits had arrived to begin their influencing of the victim at about the time of puberty. I have been unable to find the pictures from which I made readings of obsessed world leaders – or even the place in the bulletins where I gave the readings – but will, given time, and then I shall try to read the time of the start of the obsession. As I remember it, the similarity of the readings of Stalin’s guiding entity and that of some other, caused me to wonder if the spirit moved from Stalin at his death to control another leader. I found a P.A. made of Khrushchev recently which shows a warped circle, but not the typical 12 o’clock will swing which I have come to associate with obsessing spirits who exert the hypnotic type of control over the living host. It may be that Khrushchev has been dropped and some other individual taken over, I will look forward to doing a fresh reading on the Red Chinese leaders, as they seem to be echoing the Stalin war cries.
The extending of the time reading back into past incarnations offers a most exciting possibility. If the Aunihipili can get back to past incarnations to read, even in a small way, the number of incarnations and the time of them would be fascinating.
The only person I know who has made an effort to use the Biometric reading method to pick up information on the subject’s very distant past is Peter Balbush, who began with the reading methods of Dr. Oscar Brunler, but in time expanded them so that his biometric readings included meanings for many of the degrees in the chart circle, in this respect changing the clock face to an astrologer’s zodiac circle. I recently had the pleasure of examining a chart and his complicated reading as it had been made for one of the HRAs, and noted with interest that he had marked off many lines radiating from the center of the chart, giving them special meanings. One such meaning was that 85% of the subject’s karma had been worked out or paid off. From this I gathered that Mr. Balbush believes that he can measure with the pendulum the cumulative results of one’s actions through a number of incarnations. It is a question in my mind just what a person would be measuring under the heading of “karma”, as I question the verity of the karmic theory as it has been solidified into Theosophical dogma. If I were to measure, it would be for evolutionary progress in learning the lessons of life which must be learned before we are ready to graduate to the next higher level of consciousness. However, a circle marked in degrees in the Astrological manner, might serve well in extending the P.A. reading methods to take in the time element.
Will those of you who have the knack of making the P.A. readings have a try at this new angle, and let me know what you can work out? You might ask your Aunihipili to make up the code movement to indicate what it can tell you. I have found that the Aunihipili is surprisingly good at showing the type of pendulum swings it can use to indicate full contact with the Aumakua and the movement of mana to the Aumakua and its return flow. You will recall that the pendulum first makes a very strong and increasingly long vertical swing over the palm of the hand, and then that the swing changes slowly to the horizontal, after which, when the gift of mana has been sent and (I suppose) is being returned, the pendulum changes to a very large clockwise circle swing. This makes a cross covered by a circle, and as such a symbol or sign is found in occult circles, one is made to wonder whether or not we have simply rediscovered a contact indicating method long known and used in the past.
I have never been satisfied with the explanation of the rose placed over the cross as the main symbol of Rosicrucians. I have wondered whether or not the circle in question should replace the rose. Below I will draw the lines in the order in which they are traced by the pendulum, then place them one over the other as over the palm of the hand where the pendulum swings. One makes the mental command to the Aunihipili to contact the Aumakua, and one begins breathing slowly deeper and accumulating mana. The vertical line gets longer and stronger. The sending of the mana begins and is continued for less than a minute, when the swing begins to move off on the diagonal and steadies down only when at the horizontal. It swings strongly there until, in a minute or less, the sending of mana seems to have been sufficient, and the swing changes slowly to the large clockwise circle. It may continue to move in this circle for a minute or less, then comes to a stop. One may feel the return flow of mana as a tingle or as fine rain failing on one. When the pendulum stops moving, one then may do as I have come to do – ask if Guidance can be obtained via the Aunihipili and the pendulum and yes/no/doubtful answers. The strength of the swings may indicate strong or weak approval or disapproval of ideas, plans and so on which are presented in the effort to get Guidance. The ice is very thin at this point, as you know from my reports on my own continuing tests of the method, but it seems to offer great promise and besides, we have no other method of obtaining Guidance which at this time seems more reliable. The cut of the Tarot Cards can be used as a check, but we still seem “on our own” very largely in making our plans.
Shown in the order in which they come, then as an overlapping pattern. Gnostic Christianity knew this pattern well, and used it. (#4).
THE POSSIBLE USE OF A CIRCLE MARKED OFF IN 365 DEGREES, like the chart of Astrology, has one drawback. This is that if the pendulum swings all the way across the circle it registers the top degree as well as the bottom one. A half circle chart seems to be better for experimental purposes. On the other hand, if one has given up the use of the biometric degree distance tape, and has gone over to the method of counting the degrees by the number of swings of the pendulum, this counting method may be more accurate and easy. For delving into past incarnations, one might try counting a hundred years to a swing, then change to ten years and then one year, to make the message from the Aunihipili easier to transmit to the Auhane.
ANOTHER METHOD which has been used to get pendulum readings by dowsers and medical diagnosticians suggests itself as good for our needs. This is like water or mineral dowsing from a map or diagnosing diseases with a chart of common diseases before one. The pendulum is held over the map in some cases and circles over the correct place, but usually the pendulum is held to one side and allowed to swing back and forth while a finger or pointed stick or a pencil point is moved on the map of chart from place to place. If on a map when water is being “map dowsed” the pendulum will change from a straight swing to a circle (or whatever “convention” the dowser uses) when a spot is indicated where a well could be sunk successfully. The same applies to the disease testing chart. Bovis, inventor of the original “Biometer”, used a chart to diagnose diseases, and then a scale to tell him the progress or seriousness of an indicated disease in terms of percentage. His test might, for instance, show the lungs only 90% healthy, His 0% reading was for death. We might also use a scale of distance to tell us whether the Aunihipili is reading a subject as 50%, 80% or 99% finished learning the lessons of life and becoming ready to make the upward step to the next level of consciousness – a step in which the Aunihipili and Auhane both go up a level, and perhaps the Aumakua as well. (We may even learn how long the graduation process and apprenticeship lasts under the guidance of Grace of the Aumakua.) Join me in trying some new reading experiments?
THE MATE FOR GRADUATION has not been clearly understood by all the HRAs in reading what I have been trying to get across in the Huna Vistas. Some have the idea that if a man or woman has not married in this life, he or she will have no mate for the graduation process. This is not at all as I see it. If we have passed through many incarnations, we may have had many mates, not always the same one. Judging by the fact that so very few, even of the most intelligent couples, seem to be perfectly mated, it seems logical to conclude that we learn to live in the mated condition by living with people of many temperaments. We must also remember that it is only the Auhane that needs a mate of the opposite sex for the graduation union, and that the many difficulties in marriage which can be blamed on the less evolved na Aunihipili of marriage partners do not have to be taken into consideration for the final union. We may unite with the Auhane of the beloved mate of the present, or the Aumakua may bring from some other place the one who has been described as “the other half” separated from its rightful mate at the beginning, something after the way Adam and Eve of legendary fame were separated. My thought is that we do not have to worry about the mate because the Aumakua has been well aware of him or her through a dozen or so incarnations and will supervise the union from first to last when the time has come for the “marriage which is made in heaven.” For the HRA who hesitates at the thought of being united forever with the present mate, let me point out again that the Auhane of the mate may be acceptable in every way, and only the Aunihipili causing the distasteful things. At this point we are forced to walk very largely with unseeing eyes while we cling tightly to the hand of the Entirely Trustworthy Parental Mother-Father Spirit Pair. At this point in our growth, FAITH is the very essence of progress.
HUNA AS “THE POLYNESIAN THEOSOPHY”
In the current issue of Eirenicon, the quarterly publication of The Peace Lodge of the Theosophical Society, in London, our good friend T.H. Redfern, Editor, writes:
“It surprised us that Mr. Long is apparently unaware that his work is known in the T.S. We saw one of his books reviewed in our British sectional magazine not long ago, and have seen references to his presentation elsewhere – in SCIENCE GROUP JOURNAL maybe. In today’s climate (in the English Theosophical Society at least), the fact that he has different views presents no problem. It is considered in Peace Lodge. We have a wall chart of our own compilation which compares the various presentations of the make up of human nature. It sets out, side by side, the 4 fold Taraka Raja Yoga division, the 5 fold Vedantin classification, Hebrew and Egyptian conceptions, the Huna system of 3 selves with three mana levels and aka threads, orthodox Christian terms and Steiner’s 9 fold version, with alternative Theosophical ways of making up a 7 fold division. (Mr. Endersby refers to these several different ways in THEOSOPHICAL NOTES, October 1962, adding: ‘one of which is esoteric and could not be publicly used by H.P.B.’) We find that we use whichever system of thought best suits the particular point under elucidation, and for simple explanations often use the Huna terminology. One sevenfold division equates easily with Huna – a triple High Self (dual in Huna), a middle principle or self, and a triple low self.
“In Peace Lodge work Huna is regarded as the Polynesian version of Theosophy, and our exchange copy of HUNA VISTAS most certainly gets read, marked, digested and cut up. Little of it goes into the W.P.B. Some extracts go into a folder of current cuttings called ‘The Theosophical Field’ which is surveyed monthly or at our members’ meeting, to keep up with the crest-wave of modern thought. Others get pasted in relevant pages of Mr. Long’s books.
“In our view then, Huna merits a warm welcome in our Society as an enriching, because differing, presentation of fundamental truths. What it seems to lack, we can take from elsewhere. What it includes that seems dubious, we need not accept.
THIS IS MOST ENCOURAGING. What more can we ask than that the Huna materials which we unearth and guess at be given impartial consideration? In doing this, the Theosophical Society carries out one of the stated purposes of its original founding. Given the same privilege of accepting or discarding beliefs, I am, personally, a good Theosophist. By the same token, I would be a good Roman Catholic but for the fact that there I have failed to get either notice of the fact that the Huna word code in the New Testament may be valid, or of the fact that the Huna studies may, in time, have a revolutionary effect on the dogmas of the Church. Thinking down the long list of old and new religions, I am unable to remember a single one, other than the T.S., which has shown the slightest signs of noticing or tolerating the inspection of the information gathered on Huna. The Spiritualists seem not to have a set and formal organization which could give official notice of Huna, but in that excellent magazine, CHIMES, Huna has been given very friendly notice, and recently a fine article was assembled from my first book and presented, illustrations and all. If we keep piping, eventually more of our friends will delight us by dancing a round or two. Many of the nominal HRAs are dancing serious rounds with other organizations such as Subud, Arcane School, etc., etc., etc., but apparently are not doing much to call attention to the fact that Huna might have something to offer by way of a choice step or dip or spin.
“THE LANGUAGE GAUTAMA BUDDHA SPOKE” heads a most informative note in EIRENICON (which I sadly note is about to cut down on length and become a thrice a year release). I quote:
“In, our last issue we challenged Ernest Wood’s reference to ‘the Pali language used by Buddha’. ‘Surely not!’ we wrote, asking if the scriptures were not ‘communicated by verbal transmission and translated and reduced to writing in Pali by the Theravadins in Ceylon about 500 years after Gautama’s day?’ Prof. Wood has replied at length in his QUESTION AND ANSWER BULLETIN saying in effect, ‘Surely yes!’ He explains that the remembered sayings of the Buddha were preserved in the language in which they were spoken, which was a Prakrit dialect known as Palibhasha or Magadhibhasha, spoken in the kingdom of Magadha where Gautama Buddha mainly traveled and taught. When they came to be written down in Ceylon they were therefore not translated, but recorded in the language in which they were originally spoken, possibly slightly corrupted in transmission. Thanks for putting us straight, Ernestl We accept this, unless any other student finds grounds to challenge it.” Another item from this source was of much interest to me, and may be to other HRAs. I quote:
“IDENTIFICATION OF MAITREYA BUDDHA WITH CHRIST. We have previously asked if anyone could cite any references to show that the identification of Christ and the Maitreya Buddha preceded Mr. Leadbeater’s pronouncement on that question, as we have no knowledge of anything in the writings of H.P.B, to show that she regarded Christ as the Maitreya Buddha, nor indeed that she anywhere indicated acceptance of an individual Christ. She expounded a universal Christos. Jesus as an individual teacher she did recognize, though not as living in the period attributed to him in the Gospels, which she regarded as initiation myth. We have come across identification of Jesus with the Buddha Maitreya in the Sat B’hai ritual, grade 2, according to A.E. Waite (A NEW ENCYCLOPAEDIA OF FREEMASONRY, Vol. 2, page 406). The Sat B’hai rituals were offered to H.P.B. by John Yarker for use by the Theosophical Society when the adoption of a ritualistic basis was being considered in America in 1877. Unless this Jesus-Maitreya identification came about in later Sat B’hai revision, one wonders if C.W. Leadbeater derived the idea indirectly from this source. Mr. Leadbeater, of course, regarded his extension of the Hindu Jagat Guru idea into the World Teacher concept of Neotheosophy, equated with Christ and the Buddha Maitreya, as a matter of experience within his own competence as a clairvoyant in direct contact with the occult brotherhood of Adepts. Others claim confirming experiences of a great and benign influence and image in connection with the Christ Maitreya name which has become particularly prominent in the thought stream emanating through the personality of Alice Bailey.
HUNA AT WORK
It was recently suggested that more accounts of the successful use of Huna should be included in the Huna Vistas. and it was pointed out that the early hope of the HRA was to find out how to use the lore of na kahuna for healing body, mind and conditions. The success of others will encourage those in need of healing and Aumakua help to make use of what we have learned. Almost daily a letter arrives reporting benefit which has come after work in the Telepathic Mutual Healing Group sessions. The thanks which I receive belongs to the TMHG, of which I simply act as center, although I often use the Huna methods in addition as a personal effort aside from the sittings at 3 and 7, when there is an urgent need for immediate Help. Let me quote parts of letters which have come in the past several days. (The thanks expressed belongs largely to the TMHG.)
“First I want to say thanks for the recent improvement in my vision. Since you have been working on the coordination of the vision of the two eyes things have been much clearer. Now for a bit of bragging! I have successfully used Huna to remove some 8 or 10 very bristly, unbecoming and otherwise bothersome hairs that were growing on my chin for 10 years. They have almost entirely disappeared in the past two weeks. Also, Lisa, my kitten, has been a little demon – scratching and biting to a dangerous degree. Friday night while I was reading the last H.V. it came to mind I should be able to use Huna type prayer on her. I asked my subconscious to send the mana and the request to our Aumakua to contact the kitty Aumakua and ask that instructions be given my kit how to be gentle, loving and cuddly. I pictured her as I felt a good kitten should be – no small task while she was biting! The third time I definitely felt the tingling of having made contact and Lisa went limp. She had the funniest expression on her little black face I ever saw on a cat. She is still a little hellion, but when she starts to bite and get rough with me it is as if someone puts a shield between us and she stops, often with her mouth open and either settles down immediately or gets off by herself to think it all over. (Signed J.)
I began this letter about the middle of July, then started over about the end is of the month, but it has seemed an actual devil has been set to hinder me, not wanting you to know that somewhere in your work for us you had wrought a miracle for my husband. It may have happened earlier than the 9th of July, but on that day it was that the medical laboratory – on doctor’s orders – sent a technician to our house to take blood samples after six weeks of no medication whatever. Every medication had been tried without avail for nearly a year. All that particular day we each had felt a heavenliness in and around us and a new light over the world. This test, in sharp contrast to all expectations, showed the blood count and all that goes with it completely normal. Both doctors were astonished, the new one expecting that with all medication worn out of the system the pernicious and hidden anemia which eventually immobilizes from the waist down would be revealed. I asked each doctor how he would explain the complete change, but neither answered, just looked at me. I did not press them further. But A. and I were not only astonished but terribly glad and thankful, for we felt that we had had special help from you, or maybe had been more receptive of the TMHG work for us all. Almost immediately his legs were stronger and there was a marked change for the better in the colitis condition… (Signed L.)
A long letter from an expert in taking brain wave recordings tells me that I am wrong on page 150 of my book, SSBM, in which I said that after an epileptic seizure the brain wave graph flattens out following the “fall” and unconsciousness. She tells me that the waves typical of sleep keep on. Such waves continue while there is life in the body, so I must stand corrected. It is some years since I read a book from the library and concluded from it that the waves had flattened out and that the indication was that attacking spirits are stealing the mana of the victim while the brain waves are showing high peaks and a violent electrical disturbance. If the following state is simply one of sleep, one may wonder whether the mana level has been so lowered that the resident selves do not function and are reduced to the sleep state.
For those of you who may be interested in this subject, I recommend the book by W. Grey Walter, The Living Brain. It deals with the problem of epilepsy in terms of studies of the complicated brain waves. The date is 1953, and there may be later discoveries of which I am not aware. The electroencephalograph shows what happens in the brain, but the problem of why seems still to be unsolved. By flickering light at different flicker rates on the open or even closed eyes of assorted “normal” people, young or adult or old, some of the wave patterns of the elileptic can be artificially produced. Unfortunately for our efforts to understand and rationalize the beliefs of the old na kahuna, our modern brain specialists have not yet come to think of the possibility of actual obsession or spirit attack to steal vital force (as they did to the end of death in the “Death Prayer” mechanism with which a class of na kahuna policed the Polynesians in the days before corrupt practices made such policing of slight use.) Nor have the scientific studies of brain and of “mind” included, as yet, the aka body or the strange electricity like vital force we know as “mana”, and which seems to “flow like water” or remain inactive until needed. So far as I know, the only organized body of studies in this muddled field is being made by the dowsers. Some of them are beginning to accept the Aumakua as well as the Auhane and Aunihipili in their efforts to explain map dowsing where a well is found hundreds of miles from the location of the map on the dowser’s table. This is in strong contrast to the brain wave specialists and their studies, where they seem reluctant to recognize one “self”, to say nothing of three, and a world of spirit selves on top of that. In W. Grey Walter’s book, the “subconscious” is not indexed, so there would be little chance of finding a Aumakua recognized or even hinted at.
THE BRITISH SOCIETY OF DOWSERS journal, for the June, 1963 quarter, has an excellent article by Mrs. Alice Howard, giving directions for dowsing beginners and covering a little of the theory of the art. She advances a theory that the positive and negative poles of the dowser play a large part in dowsing over a map or in the field. She writes on page 246: “Human positive polarity is like a wireless emitting station and negative polarity like the receiving station. Psychically one could say that the conscious mind sends the map dowser’s questions out, the subconscious receives the answers, and the superconscious conducts the entire process, and enables the operator to do this work.” Mrs. Howard uses a pendulum along with a variety of other aids in her water dowsing. Her method when using the pendulum is the same one we use in dowsing a Psychometric Analysis reading. She tells of her pendulum beginning to gyrate wildly at a place in the field, indicating water. She said in her lecture, “While it was gyrating I asked the question: ‘Is it perfect water for human consumption?’ The pendulum went on gyrating which confirmed the quality. Then I put the next question: ‘How deep is the water table?’ And I started to count: 10 feet, the pendulum stopped; I went on counting: 20 feet, still no response, and so on until I arrived at 120 feet. The gyrations started again so that now the depth was established. The next point was the yield. Here I started with: 10 gallons per hour, 20, 30, and so on until the pendulum started gyrating again. Luckily, the yield turned out to be 100 gallons. You can see that all sorts of things can be read from a map: the method described can be used for finding metals, or ore deposits, oil, hidden objects, missing persons, etc,”
In passing, may I say that I am a Life Member of the British Society of Dowsers, and have just been made an honorary member of the new and flourishing American Society of Dowsers, (Address Danville, Vermont, U.S.A.) which is now issuing an excellent quarterly report. P.A. dowsing, as we do it, is accepted as well within the fold in the American Society, and has never been given much attention in the British, although the Huna theories covering aspects of dowsing have been very well covered in lectures before the Society and in their Quarterly Journal.
INCIDENTALLY, the mail has just brought the picture of a 12 1/2 year old girl who has been gradually getting more epileptic seizures despite medical care and steady work for her in the TMHG. I will pause now and dowse her P. A. to see if I get the familiar indication of “eating companion” spirit attacks, or something else. (I have not before had a signature or picture to dowse.)
(Some time later.) The P.A. and question and answer reading of the child was more difficult than I had anticipated and took much longer. Even now I do not feel sure that I have it right. The general first reading gave the or “trident” will pattern and only a horizontal straight swing for the Aunihipili “personality” which normally is a round, clockwise circle. The degree was 292, putting the child well above average intelligence and in the “boss mechanic level”. I then ran for the “eating companion” spirit whose presence was indicated in the will pattern, and got for it the typical “hypnotic will” swing straight up and down – showing, I think, the use of hypnotic power to take over and control the living host. This spirit showed no accompanying Aunihipili, which is so often the case. The degree was 281, showing that the girl is of higher intelligence. I next ran the girl by herself, excluding the spirit influence, and got a good normal reading, a constructive will and circle and 317 degrees – showing how the presence of the spirit pulled down the average in the general first reading. As the Aunihipili circle was round and clear and strong at this point, the indication seems to be that it is so dominated by the spirit that it may be said to have been almost completely taken over. The Q & A method was then used with the result that I ended with the indication that the eating companion spirit is periodically overcome by a raiding group of about eight Aunihipili spirits who overpower it with a mesmeric shock attack which the hypnotic power fails to ward off. The battle of the Auhane obsessing spirit and the eight Aunihipili spirits ends in having the mana supply taken. My Aunihipili, in giving me these answers, took much time to investigate before giving its answers, and thought that such bands of Aunihipili spirits were without control or direction of a conscious mind or Auhane spirit – perhaps spirits who had once served the senders of the “death prayer” and who had, at the death of the kahuna (or other similar magician) been left to run as a wild pack.
(Of recent months I have all but given up considering the trident pattern or the deformed Aunihipili “personality” circle indicative of a fixation or complex. My Aunihipili, in making the readings and answering my questions about what it can find, seems not to recognize anything resembling the complex – just the bad influence exerted by spirits. All of the spirits influencing the living are not bad. The good ones do not show in the reading, but when asked about are indicated and a request for a reading shows them to be constructive and usually owning their own Aunihipili. Oddly enough, they are not always of a higher degree level than the living person they try to help. They may or may not show the hypnotic type of will swing in their readings.) (Do any of you know whether or not tests have been run with brain wave readings when hypnosis is in use, and if so, what variation was observed in the usual mixture of the several patterns? It would be useless, of course, to ask if tests had been made where mesmerism had replaced the use of hypnosis, because the specialists in the brain wave field would not understand the difference, which Huna makes for us, in describing the two uses of mana by the Aunihipili and Auhane types of spirit.)
CANDIDATES FOR “GRADUATION” to the level of the Aumakua, or those mildly interested in the step upwards as far distant and vague possibility, will be interested in another bit of the Huna word code. It seems to deal with the hidden teaching of reincarnation. In the New Testament, John 14-1/2 (I translate from the Hawaiian translation where the roots give the inner meaning): “Be comforted. You believe in the Father, so you can also believe in me. (Jesus was speaking as the Aumakua here.) In the Father’s state of living there are many levels of living. I will make ready the next place or living state for you.”
In the Greek for “mansions” we have the word root, “meno“, which means: “To stay; to stay in a given place, state relation or expectancy, to abide, continue, dwell, endure, remain, stand, tarry. ” This describes very well the place or state of the spirit man between incarnations. In the code, noho gives about the same set of meanings. The Hawaiian word for “place” (I prepare a place etc.) is wahi which also means “a situation, a space, or a dwelling place”. The “many mansions” give us the several incarnations, but not too many, because wahi means also “a few”. One may guess that those of us who have lived in a dozen “mansions” or who have experienced up to a dozen incarnations, are ready to have a special place made ready for us by the Aumakua. The matter seems to have been discussed before by Jesus, and he reassures his Disciples by saying, “If it were not so, I would have told you.”
Learned men tell us that the Book of John was certainly written first in Greek, and in this passage we see a Greek word and its root “meno” so similar in meaning to the code word of na kahuna, that one seems to point directly to the other. MFL