April 1, 1953

THE NEW BOOK WILL BE READY APRIL 10th, says a letter from Kingsport Press. I will ask that a number be sent at once to me here in California so that they can be autographed before being mailed on to those of you who wish copies and prefer to have them autographed. The price is $4 post paid, with sales tax to be added in California. (352 pages, and binding uniform with the first edition of SSBM. This book, as announced in an earlier Bulletin, will be called THE SECRET SCIENCE AT WORK.)

AN AMAZING POSSIBILITY has just come into focus these last few days as I have worked to make the biometric tests of the signatures (old and new, with prayer and without) which have come in such unexpected numbers from the HRAs who have welcomed the chance to try out the possibility of mental-spiritual growth in the next few weeks – with signatures again to come in to be tested at the end of the period, about June 1st.

The AMAZING possibility of which I have just caught sight, is that it may be possible to finish up with the chain of incarnations even in THIS LIFE!

Many of you, like myself, have had a good grounding in the Theosophical beliefs borrowed from India and built on the foundation of reincarnation and karma. I must confess that, when I found that na kahuna laid so little stress on the matter of reincarnation, I was much relieved at the prospect of not having to come back again and again countless times in order to escape the dreary rounds which keep most of the people of India in a state of deep hopelessness.

In both parts of the Bible we find the matter of reincarnation touched upon lightly and, now that we know that there were na kahuna behind basic Biblical teachings (the secret part), we know why. It becomes evident that na kahuna confidently expected those who would accept the Huna teachings and use them to be able to get to “heaven” at the end of the one incarnation.

In Oahspe, where reincarnation is not taught, there is offered a theory that after death a spirit may continue its evolutionary progress toward the levels of being which must be reached if the divine plan is to be carried out. (Many HRAs believe firmly in Oahspe, so I take care to mention this angle.) In biology we learn that life began in the sea, then moved out on land, and even into the air. The human embryo passes through all the evolutionary stages from fish to man before birth, so we may be safe to say that the bodily evolution will be high enough at any time for us to be allowed to forget it and to turn our entire attention to the evolution demanded of each of the three selves in order to graduate – each self to graduate into a next higher grade of life or type of consciousness.

The old idea that we had to become entirely perfect before we could go on to heaven or to Nirvana was found to be impractical. The holy men of early Christian times went into the wilderness to conquer their appetites and become perfect. They left behind them little evidence that they accomplished anything worthwhile. In India, the same anti-social form of life was tried out with the aim of obtaining complete and utter control of both mind and body. It was hoped that by doing this one might be absorbed back into God. Of all the holy men who withdrew from life to make this effort, not one gave permanent evidence of having obtained marked growth of intellectual powers or of great wisdom which stood beyond the reach of human invention and comprehension. Jesus and Gautama spent little time in the wilderness, both returning to the busy walks of life to teach. And what did they teach? Supernal and seventh-heaven wisdom quite beyond the mental grasp of the less evolved? Not at all. They both taught two basic things.

1. That a man must have will enough to give up ways of sin or ways in which others were hurt. This demanded a will strength that would not weaken or slacken. “WILL” was the first thing to develop.
2. Once the will was strong enough to hold a man to his determination to live the hurtless and helpful (loving) life, the next requisite was that he perfect himself in goodness – which was nothing more nor less than freeing himself of all the tendencies to fall back into hurtful ways of thought, (including such emotional outbursts as anger, hate etc.) or of action.

OUR GREAT RECENT HUNA DISCOVERY of the mechanism which was hidden behind the foot-washing rite now allows us to see HOW the tendency to backslide into old hurtful ways can be avoided. The secret is to get rid of (1) complexes, which cause bad actions and reactions, and (2) the influence of “eating companion” spirits who stick by us as long as we “agree” with their evil ways, and respond to their obsessional urgings and live hurtfully.

THIS LEADS TO THE DAZZLING POSSIBILITY, since now we know what must be done and how to be able to do it, that we can stoutly decide to turn over the bright new leaf, give up all hurtful ways of thinking and acting, replacing them with love and loving acts so that our “will” and “character-personality” evolution may be quickly completed.

THE PROBLEM OF THE BRAIN RADIATION RATE or I.Q. has for some time bothered me. From pictures of some of the most famous modern saints of India, I have taken biometric readings, only to find that (as Dr. Brunler had earlier found) the reading was surprisingly, even shockingly low, for one so hurtless and good and powerful of will. Intellectually, they were quite ordinary men. But, in so far as their lives were concerned, if we are to believe their disciples, they held themselves with iron purpose to the good and helpful and loving life of saints. This patent fact, easily checked on the biometer, encourages me to believe that the degree of IQ or brain radiation is a part of the biological evolution and NOT a necessary part of the evolutionary growth of the conscious selves as something using the body but not part of it – something that leaves the body to return to dust but which goes on and on. If this line of reasoning is correct, we have then but to take the proper training steps, no matter what our physical brains register, and when we perfect “will” and “goodness” we will be ready to stop incarnating in the same old tiresome condition life after life. (Or, if you prefer Oahspe, to have to live on and on as a spirit after death until the lesson missed on earth is at last learned.)

What holds most of us back seems to be (1)bthe habit of living in a certain mental-emotional rut. We cling to the emotional and mental pleasures of our hates and fears and selfishnesses. Habits are rooted in the Aunihipili and shared and stimulated, perhaps, by the eating companion obsessional spirits whom we may tolerate. (2) The complex – this forcing us to react, whether or not in a certain good or bad way, when it is stirred into action.

The majority of us do not want to be good. Our ideas of “being good” are often mixed in complexed form with childhood religious training in which we struggled as youngsters to try to make ourselves be missionaries, or to do something else “good” which was not at all to our liking. There are also the pleasant habits which we hate to think of giving up (and which are often not sufficiently hurtful to the body to justify a struggle to give them up).

Like a pump which has to be primed with water before it will begin to pump up water from the well, we need to prime our pumps with all the will power we can muster and hold for a short time. Then, before we backslide, we must get clear of the complexes and eating companions. The first step is conversion; the second is baptism, and the alternate is the foot-washing rite. The use of E-Therapy is a step in the right direction and the conversion step needs to be added in front of the E-Therapy, while the auditor needs to be one who is in touch with his own Aumakua and who can send mana to it to give to the Aumakua of the one being cleared of “blockings of the path.” The Aumakua of the one being helped will then be able to use the mana to begin to break down the complexes and get rid of them. This may take a few sessions (we do not yet know) and the time taken for one person may be greater than for another. However, once the path is cleared and the eating companions find no “agreement” with them and their evil natures and so leave, the big difficulty of NOT WANTING TO BE GOOD will vanish. The will can expand to direct the Aunihipili perfectly, and the Auhane, while living the good life, will be able to give the Aunihipili enough instruction to make it ready to cease being an animal self and to graduate (in another incarnation ) to the level of the conscious mind self or Auhane. The Auhane, after death, will be ready to graduate to the Aumakua level and start its apprenticeship there, no longer having to come back to a physical body. The Aumakua, in its turn, according to Huna and all the ancient teachings, can graduate to still a higher level. Na kahuna said that the Aumakua became an Akua Aumakua, or a “more god-like” spirit of a higher level.

In the biometric readings I have been making, there is usually an imperfect will or an imperfect goodness indicated by the pendulum movements over the plate of the biometer. (See page 1 of Bulletin No. 88 for drawings and explanations of the “personality patterns” which may be used to test for the state of the will or creative goodness of intentions and acts.) I have found a case of a strange nature in which there is no “will” pattern at all, but an almost perfect “creativeness” or good pattern. I have found two or three cases in which there was an almost perfect will, and no circle pattern at all, either good or bad (circling clockwise for good, or counterclockwise for bad or lack of constructiveness). In between I find all kinds of combinations and degrees of lack which offer fascinating studies to see whether complexes are indicated.

My thought is that if we could all have a good careful biometric pattern reading, then take a second reading for the condition we are able to reach when we pray, we might have the data needed to formulate a swift and easy program of training toward growth – even growth right out of this world of woes and joys after death. (!)
One reading gave me a perfect pattern for both will and goodness, but the swings were small and weak – showing what I take to be the need for development and strengthening by exercise, as a muscle is strengthened. My criterion of measurement is the signature of new HRA, Frederick Marion, who not only has the highest brain radiation reading I have as yet measured, but who has a perfect “will” pattern as well as a perfect clockwise “good” circling pattern, and in both cases the pendulum movement is amazingly strong. This matches his personal development and, what is even more convincing, his trained abilities to use on all three levels of being. I am greatly interested in having the opportunity to follow with the biometer tests the growth of several of the HRAs who are fortunate enough to be able to study under Mr. Marion through his course. I am also fortunate in finding that Mr. Marion is eager and willing to give us a hand in problems such as I have been discussing. I have before me a letter in which he backs up strongly the Huna idea that … but let me share the letter with you:

“… the blending or valence of the three selves is most important for stepping up the proportioned (balanced) advance. The common mistake is the urge for replacement of planes and operations and higher planes at the expense of the lower planes, which does not bring desirable results. Such misconceptions are responsible for all the extremes, as we can see them around us wherever we look. The nonsmokers are just as wrong as the heavy smokers, and all the advocates of this or that are self-condemned pictures of one-sided advancements …”

THE SIOUX INDIAN MEDICINE MEN also knew the absolute necessity of growth-development on all three of the levels of consciousness – on the part of each of the three selves of the man. Mr. W. Luhnow of Boulder, Co., long a student of Indian lore, says in a letter of March 22nd that one of their medicine dances (Sioux tribe) gives this meaning: “It is better to be two men than one. It is better yet to be three men.”

Knowing what lies behind this veiled outer meaning, we can see that the knowledge of the three selves of man and of the full development of all three – in order to perfect the whole man – was spread thinly around the world and at least partly retained and put to use. Those occultists who prate of “spiritual growth” but who do nothing about the growth of “will” in the Auhane and of the human characteristics of planned “good” in the Aunihipili, miss two-thirds of the problem. One DOES seek first the kingdom of heaven (the contact with his own Aumakua), but that is to get aid in removing blockings in the path. Three-fold training comes next.

HRA JOHN A. HILLIARD, whose comments on meditation and growth were promised for the last Bulletin but not included for want of space, has much to say from his own angle of study and practical experience. Here are parts of a letter:

“now in these books the ‘Arcanum’ is only hinted at. (He has evaluated Masonic books on the Rose Cross etc. MFL) But I have done some of the ‘work’ with good results. I can assure you that the removal of the complexes or blocks in the path is part of it.

“One thing which comes first is the task of becoming aware of and acquainted with what – in Huna terms – you call the Aunihipili, Auhane and Aumakua. These are distinct and individual sentient entities but are harnessed together within one’s own subjective consciousness.

“The next, and often much longer, stage is the training of the entities in right action. This involves a removal of the complexes or bad habits, at the same time demanding care that no new complexes or habits be formed, and finally to train them to act together as a team in order to accomplish the purposes of the Aumakua member of the team – the ’spark of God within,’ or that part of the man which is Love and Light. Better terms might be ‘tractive force’ and ‘radiant energy!

“It is a hopeless task to try to teach those who cannot learn because there stand in their way big blocks against coming to grips with reality. My own experience has taught me that the two na Aunihipili will play at philosophizing, cooking up ideas and concepts astounding in their profundity. But try to get them to do the work, and there is weeping and wailing. We must turn from speculation to application. (He explains at this point that meditation and concentration are ‘will’ developers and the material meditated upon should stress ‘good.’ He warns that as the will is developed, there is the great danger that the two na Aunihipili will use the new power for evil purposes and so defeat the entire purpose of training.) We must transmute the motives of na Aunihipili so that there is a ‘will toward God.’ When this is accomplished and the two na Aunihipili are working well together, doing good in the world, then, at a profitable time, the Light of the Aumakua breaks through to shine out in them. The man is then said to be ‘Christed’ or to have become illuminated and the wisdom of the Aumakua becomes open to him. This is the state in which the rose on the Rose Cross bursts symbolically into bloom. (Huna uses the same idea of the opening of the bud, and it is used in India with the lotus instead of the rose.) Only the Aumakua (at this stage) can become a full initiate, and then only when the three selves have come into complete harmony as a working team.” (A page was given over to the idea of the solar body and the awakening of the kundalini, with the grave warning to let the Aumakua do the awakening in its own due course of time when the individual is ready. Yoga efforts to awaken it before the man is ready will result in disaster.)

HUNA DIRECTORY NEW NAME

• 68. Mrs. Donald Johnston, Rt. 2, Box 71, Mora, Minn. An eager student who would like to know neighboring HRAs, if any.

BEYOND THE WINDY PLACE is a fairly recent book by Maude Oakes. It was published by Farrar, Straus and Young, New York, and I found it in a local library. It is a most interesting account of the life led by the writer in a far corner of the Guatemalan highlands where roads end and trails begin. She lived with the Indians for two years to get from them the native religious lore, and was successful. I was impressed by one of her experiences during a time when she was doctoring people in the village during an epidemic. She was very tired and was forced to put to use her own religion combined with what she had learned from the Indians. She relates, page 224:

“That night I went out into the yard to pray for Manuel and the girl with the typhoid. At such times, which became steadily more frequent, I found it more satisfactory to pray outdoors than in the house. I often thought how silly this was, for no matter where you are, God is.

“As I stood with my feet on the earth, my hands turned upward toward the sky in a gesture of receiving, it seemed to me I was tuned to a wave length beyond my world. I sensed that I was too egotistical and inadequate to comprehend the message, so I prayed, saying, ‘God, or whatever you are called, please help me to be humble and ego-less, and to be open to receive. Please give me the strength and the knowledge to serve. Please save Manuel and the typhoid child.’ I felt at peace, for I knew that I belonged, that I was part of a whole and that I would be allowed to serve. I now had faith that Manuel and the child would be saved.” (She explains that during her prayer.) “I felt a tingling in my hands and a great force enter my body.”

This last line, as above quoted, tells of an experience now so familiar to us through our Huna prayer-action work and the giving of the mana surcharge to the Aumakua – with the return flow – that I feel like extending the hand of fellowship to Maude Oakes, wherever she may be today and whatever research she may be carrying on.

MORE HUNA-TYPE SENSATIONS AND RESULTS

Reported in a letter from HRA H.H. of Pennsylvania. I quote:

“We have an evangelist here, a lady, who has been having miracle Fridays here in Pittsburgh for the last four years. Hundreds of people have been healed instantaneously. Cancers are literally burned out. I saw an eight year old boy with a three or four inch built up shoe get a leg healing within half an hour, so that both legs were the same length and new shoes had to be bought so the lad could walk home. Terrific heat accompanies the healing and sometimes there comes something like electric shocks. Most bodies under the healing power vibrate as one having a fit, but the lady preacher assures them it is God’s work and wonderful things are accomplished. She says she sees something like a golden rain falling over the auditorium during the healings.

I am endeavoring to make contact with this healer so that I can send her one of our new books. My hope is that she can and will help try out the foot-washing method to unblock the path and remove the complexes and eating companion evil spirits. I’ll report later on her.

The physical motion or agitation which accompanies the healing process and which was described as “like fits” in the above account of the ministrations of the lady preacher (as she calls herself), takes us back to the E-Therapy findings of HRA A. L. Kitselman who found that there were definite physical reactions in many cases when people were being treated through the use of his method. Other users of slightly similar methods have reported such reactions. Some report the use of stout pillows for certain patients to pummel. The Holy Rollers may have belonged in this class with their dancing and clapping, shouting and carrying on with “tongues.” The lighter or first stages of hypnosis frequently bring laughter and crying, as does Dianetics and E-Therapy in certain cases.

All these physical or nervous reactions begin to take on more definite meaning as we progress in our search for the best means of getting complexes removed and eating companion spirits driven away. L. Ron Hubbard observed these reactions and decided that there was much force or energy tied up with the complex – he called it the “engram” – and that when these were broken down, the energy which was released caused the physical reactions. He also, at one time, had a little to say about the production of great heat at some stage in his “Scientology” experiments, and warned that the patient or “preclear” should be grounded lest he be burned – this showing that he believed the heat to come from some electrical form of energy.

In the case of the lady preacher and her healing, the report quoted speaks of cancers being literally “burned out,” by the heat which was generated and described as “terrific.” In chemical reactions, great heat or cold appears under certain conditions. The atomic bomb is a prime example of this. Electricity is also involved in such reactions, so the “electrical shock” connected with the healing is to be expected. In psychical research, where objects are brought as apports, they are often too hot to touch upon arrival, but temperature changes can be, and often are, kept under control. Blocks of ice, pans of frying eggs, and living plants and animals, even human beings, have been brought as apports into the seance rooms.

In Mark’s account of the healing work done by Jesus, (1:26) we read, “And when the unclean spirit had torn him (hookaawili in the language of na kahuna) and cried out with a loud voice, he came out of him.” The “torn” word given in Hawaiian above, has in its roots (hoo`kaa`wili) the Huna secret code which tells us just what took place. The root kaa means:

1. A cross, Huna symbol of a complex or obsessional influence or both, so we see that the command given by Jesus, speaking as one united with his Aumakua, caused the crazed man to be freed by the Aumakua. This was done with some use of mama sent back and forth along the aka cord because kaa also means,
2. A vine, which is the symbol of rising mana, and a cord, which is the symbol invariably of the aka cord leading to the Aumakua. (The root wili means “twist,” also a mana symbol.)
3. To radiate, is the fourth meaning and it is applied to radiating light from the sun, symbol of the high mana returned by the Aumakua after being given the sacrificial gift of low mana to be transformed and used in healing. This radiation also applies to the heat radiated out from fire, hot iron, coals and the like, indicating the use of heat in the healing process.
4. To pass off, to take effect as an emetic or cathartic. This shows literally and symbolically the removal of the complex and evil spirit. Other meanings are “gone, absent, no more.”
5. A path to walk in. This is also the symbol of the aka cord and it is this “path” that is having the “stumbling blocks” removed from it.
6. To cause to be done. This meaning indicates that Jesus did not actually remove the complexes and evil spirit himself. He did what was necessary on the physical-mental level to “cause” the Aumakua to take over and do the cleansing and healing. (“Not I, but the Father, He doeth the works.”)
7. To pay a debt. Here we have the necessity for making amends if we have hurt others, directly to the ones hurt or vicariously by doing good deeds or by such things as fasting to go with the vicarious amends and impress the Aunihipili that something real has been done to deserve the help which it is planned to call down.
8. To roll off, or to remove. This form of removal was indicated in the Hawaiian translation of the account of how an “angel” rolled away the “stone” to release the arisen Jesus from the tomb. (The word for stone is pohaku, po being “darkness” and haku, “a lord or master.” In other words, the angel or Aumakua rolled away or removed a “Lord of darknness,” a devil, or a very evil spirit, perhaps a mixture of spirit and heavy complexes as symbolized by the cross of the crucifixion.) (To “rise” as from the dead is ho(o)`ala, which is literally, “To make a path” or to open up a blocked path.) The path is the aka cord to the Aumakua which is said to be blocked when complexes, evil obsessional influences or deep senses of guilt cause the Aunihipili to refuse to contact the Aumakua along the aka cord by telepathic means or to send the mana with the thought-forms of the prayer for help. It was the custom of na kahuna to put the secret meanings in duplicate words so that if one became changed, the secret would be safe in the other. In Mark 1:31, same page as the verse we have been discussing, Jesus took Simon’s wife’s mother by the hand and hoo`ala`ed or “raised” her. Immediately the fever left her and she was healed. It would be hard to convince a kahuna that he simply lifted her up from her bed in order to bring about her healing. Something was done to open her “path.”
9. The final meaning of the root kaa is to be sick, to suffer, to mourn or weep. In many cases (remember the “mourner’s bench”) there is weeping on the part of those brought to see the evil of their ways. Weeping is also part of the reaction in many cases in E-Therapy and Dianetics. Quimby, who invented the basic treatment method which was later expanded into Christian Science, often predicted that his patients would become worse for a short time, but then be cured. Huna suggests that the part of the immediate future which has already been set or crystallized must be broken down before it can be replaced by the Aumakua with the new and better future. In many cases in our HRA work, it has been found that when we begin making prayer-actions for help or healing, things seem suddenly to worsen slightly or badly, then the help comes. In Dianetics, the efforts to dredge up and drain off “engrains” causes bodily pain very often to increase or to revive as well as mental suffering as past events are recalled. (See pages 209 through 339 of the new book, SSAW – not SSBM – for much more along these and related lines. If you wish to do a little missionary work for Huna, the new book will be ideal to place in the hands of friends, especially those with more liberal religious leanings.

MFL

March 15, 1953

THE NEW GROWTH-DEVELOPMENT TEST PROJECT

The project is off to a flying start, with more signatures in by far than I had anticipated, and with the slow task of Biometric and pendulum testing and special experimental studies being worked on in all the free moments. Through the kindness of some of the English HRAs and friends, particularly those interested in the many uses of the Biometer and variations of the original Bovis instrument, I have been furnished with some excellent new handbooks and special information. In a short time the new “Aura Biometer” developed by a member of the ARCHER’S COURT RESEARCH GROUP, and with a handbook to go with it, will be placed on sale through an agent to be appointed here in U.S.A. A very excellent source of information has come by mail, authored by Mr. John J. Williamson, principal of the group. I am writing to ask whether or not it is available to all who wish it and at what price. (It seems, however, to be the mimeo instruction book to go with the new Aura Biometer developed by Dr. Benham.) The new instrument is calibrated for diagnosis of physical conditions primarily, but can be used in the extended form for the reading of the personality patterns and the mental radiations in a way very much like the Brunler-Bovis instrument but with a different type of reading.

ALREADY NOTED is the fact that the personality patterns as registered on the biometer (my adaptation of the Bovis on loan from HRA Dr. Hanoka, but using the Brunler scale and meanings) here, show marked changes from early years to later and present years. Old signatures and pictures which have been sent in have given us the opportunity to check for differences, and in some cases I have been furnished with information by the writers of the signatures which tells me the experiences, at least in part, which may have caused the changes – illnesses, swings to new forms of psycho-religious practices, healings, adjustments, some form of psychoanalysis etc.

MANY METHODS AND PRACTICE SCHEDULES have been decided upon by the several HRAs who have volunteered to take part in the growth-development test project. Two report that they will wait for this Bulletin in order to see what I recommend as my idea of the typical Huna-based methods, and that they will then follow through for us to test them and so furnish a comparative set of readings. Some have already been using a well-outlined method for a time, and these can be tested from older signatures and photos sent in and the progress already made checked. In one case in which such material was sent in, I saw very marked changes over a three year period in the “will” and personality factors, and, to my surprise, a growth of almost a full six degrees biometric. Such progress is certainly one of the most valuable things any of us could achieve. The only things we can “take with us” will be those growth elements. I have a feeling that what we are now doing may be of very great importance in blazing a growth trail for others to follow in years to come. It is barely possible that a method can be found that will make a single lifetime enough to learn such lessons as are needed to enable one to graduate from Auhane to Aumakua life grades.

THE BASIC CONCEPTS OF HUNA have not, up to this time, fallen into a definite pattern from which the new garment of growth-development can be cut. I would say just to make a guess, that na kahuna had such a pattern and used it with variations in training the young candidates who aspired to become na kahuna of one or the other fifty assorted grades or kinds.

The talents of the candidates varied greatly, and for this reason the training was specialized to fit the individual. The lad who was naturally psychic might have that talent developed so that he could eventually serve by “seeing” the “eating companion” spirits, be they good or evil, which might be attached to a patient. The naturally strong of will may have been selected to learn to give suggestion to accompany a physical stimulus. A spiritual candidate who was already aware of the fact and presence of na Aumakua, would be trained to look into the future. Those gifted with good memories would be trained, perhaps, to memorize and recite in a flawless fashion the ancient historical and religious chants in which no slightest change of word or pronunciation was tolerated (this because the roots of the language concealed and preserved the Huna or “Secret” lore which was to be preserved at all costs and kept from contamination or loss).

THOSE ABLE TO ACCUMULATE MANA surcharges easily may have been selected to lay on hands and heal through the gift of vital force, or they may have been given the task of charging the throwing sticks in battle – these charged sticks being so effective that at their touch a strong warrior would be knocked out.

THE COMPLEX was undoubtedly remembered so that any complexes candidate was first cleaned up before training was started. More than that, there was a preliminary stage which appears in the New Testament as the “conversion” stage, followed by the baptismal or cleansing rite. One had to turn from evil ways to the hurtles ways demanded by Huna before progress could be made.

THE THREE SELVES, if we follow Huna, live together, grow together and evolve together. For this reason, any growth program should include exercises to promote growth on each level. We know that the Aunihipili has emotion for its reaction and memory with a small power of reasoning as its part of the field. So, it follows that exercises planned to teach it to respond to good and beneficial emotions but not to evil or destructive ones, will be good. The exercises to develop its budding powers to reason may be based on the periodic or daily examination of some like or dislike, desire or rejection, love or hate, etc., and the revaluation of the items in the light of the highly developed reasoning power of the Auhane. Daily periods in which something is memorized should be excellent training. If one selects a good poem or piece of prose to work on, then allows a period of ten minutes work – with a count made of the number of lines memorized in that period, it may be found that memorizing ability, accuracy and retentive power can be increased. If, in a month of ten-minute daily practice periods, the memorizing speed is increased an average of one line per period, that certainly can be counted as a definite bit of the Aunihipili growth.

The Auhane will automatically grow in its ability to focus, strengthen and use the “will” as a means of controlling the Aunihipili. The “will” is the expression of the Auhane and the middle mana is the tool of the “will.” In childhood, the Aunihipili begins by having all the control, in so far as can be observed. Then, as the Auhane develops and begins to play its part, the control is taken over by it to a large or small degree. Those who “never grow up” remain largely under the control of the Aunihipili and its lower form of will which we may call “emotional drive.” “Will” is also used to stop or prevent actions as well as to set them in motion. The Auhane needs practice to be able to stop the emotional drive or desire-urge of the Aunihipili in such matters as reaching for that second piece of cake when one is dieting. It seems to be as much a sign of a powerful and well developed will-growth to stop an action or emotion or urge-drive as to start the Aunihipili and set it to performing an action – then keeping it on and on until the assigned task is completed. Inertia or laziness is hard to overcome with Auhane “will” because the emotional drive is absent at the beginning unless the Aunihipili can be made to believe that the task is more than worth performing, in which case the emotions of desire-to-do and pleasure-in-doing will be furnished by the Aunihipili and the work will go ahead as something entertaining. (Modern trends in education strive to find ways of “motivating” learning tasks, and succeed in accordance with the amount of Aunihipili pleasure emotion generated through the use of some “bait” for the hook.)

In selecting material for the memory growth exercises, it will be foolish to select something which does not appeal to both Aunihipili and Auhane as being beautiful as well as useful and worthwhile. One usually finds beautiful poetry carrying exalted concepts more easily memorized than dull prose. I once had a friend who fascinated and charmed us by reciting “Ode to the West Wind” and other magnificent pieces. But when he tried to memorize the ritual of a secret order to which I happened to belong that year, he simply could NOT do it. I coached him, so I know. His mind simply would not fasten to the learning task for as much as a full minute. Wondering whether or not he was slipping mentally, I asked him to see if he could still memorize verse. He tried and in less than five minutes could recite half a page of “Pele and Hiiaka” – something he had never seen before, and which begins (page 129 of the book by N.B. Emerson):

“The heavens were turmoiled with rain clouds,
The firmament sealed, earth black as midnight…”
(It is beautiful, I agree. Want a little more of it? Very well.)
“At the birth of the princely ones: The heaven-urging princess was born;
Then came forth a man-child, a prince, and the blood-red rain poured down.

“Then was born Ku`walu and her lord,
Mala`nai, the far-breathing Trade-wind;
And thou, 0 Pele, then ate of thy land,
(the volcano goddess. MFL)
Consuming the groves of ohi`a
and Lele`iwi’s palms by the sea.
Pana`ewa still was a park;
Ka`u was made a cinder patch;
By her might Pele threw up a mountain.
“Overwhelm your lands, 0 Pele;
Let your fire-streams flow!
Wonder and awe possess me!”
(Yes, it is the English version of lovely chanted poetry belonging to old Hawaii. The Hawaiian original? Very well, a few lines to give the flow and flavor and the even greater beauty of the original.)

“Ua lili ka lani me ka ua;
Ua o’oki ka lani, poele ka honua
I ka hanau ana o na hoali’i:
Hanau ke kaikamahine ho’onou o ka lani….”

TO GET BACK TO OUR KNITTING, we need to remember that the Aunihipili is in the first grade, so to speak, and is going to be a second grader, or Auhane, ONLY when it has learned the lessons of the first grade perfectly. We, who are na Auhane, having passed through the first grade, can understand the Aunihipili and its problems, its joys, fears and boredoms – and by the same token, we will do well not to forget what a first grader likes and needs and must have. We won’t teach the Aunihipili to reason like we can, and we must remember that our games may not amuse it. Select exercises fitted to the Aunihipili and which it can understand and will enjoy. “Motivate” the training with “bait” if you wish to be a good teacher.

EXERCISES FOR THE AUHANE also needs to be selected with an eye to entertainment values. If one sets out to use the will for a set period daily to learn to control the Aunihipili (the primary purpose of the use of the will) the exercise must lead to something pleasing to both selves. Otherwise, the Aunihipili will give battle in a large way, refuse to pay attention, send up a smoke screen of distaste emotions, or manufacture a headache as a diversion. Holding the attention on something is the standard exercise to be used. The Auhane grips the Aunihipili and makes it keeps its attention on a selected thing. This is done by means of the Auhane will. A weak and poorly grown-up will causes the attention to fail to stay put for more than a moment at a time.

KUDA BUX, as mentioned in an earlier Bulletin, made the holding of attention his major development exercise. He very wisely chose his brother’s face as the mental image upon which to cause the low set to focus and hold its attention. It takes considerable will power to hold the attention on a stationary idea or mental picture, word or concept. The Aunihipili is accustomed to paying attention to moving trains or flows of ideas and to changes in external things. The Aunihipili makes the average dream, and the dream always is on the move. A good test of this need for change to hold interest is to be found in trying to fasten the attention on some object which does not move or change. A flower in a vase holds the attention only a moment before the Aunihipili “George” goes off “bug hunting.” But if the flower is in the garden and a rain drop hits it now and then to make it move, George will watch it expectantly and happily for quite a while, and with comparative concentration of attention. So, for the training purpose, select something the Aunihipili loves or admires, or least something that interests it, and use the will to hold the attention fixed on it as a stationary thing, not as something on the move. A few tests will show whether you have a developed will and can grip and hold George and the stationary idea for a moment or a minute. It took Kuda Bux fifteen years to be able to hold his full and unwavering attention of the face of his beloved brother (the memory image of it) for up to five minutes, and when he had grown in ability and will-control to that point, he did fire-walking just because he set his mind to it – if I understand his story rightly. In any event, all the sages who have taught and practiced meditation and concentration have unanimously agreed that the rewards are amazing and great. In fact, reading the Yoga Aphorisms of Patanjali, one is led to suspect that when the will has been perfectly developed and the control of the Aunihipili is absolute, one begins to approach the possible use of the elementary abilities of the Aumakua and to get results which, to our level, register as nothing more nor less than magical. (Na kahuna of the very highest class seem to have developed the perfect will in combination with the perfect intuitional knowledge of the Aumakua and its greater verities. This enabled them to identify themselves momentarily with the Aumakua and to speak the command to “be healed.” This was called speaking for the god, and the result was instantaneous healing when the patient was free of hindering complexes and could accept the healing.)

The will pattern, as registered on the plate of a biometer, is the first thing to register in taking a reading. It seems to be the strongest or most impressive part of the “personality.” It shows the degrees of development after a fashion, and whether the will is used by the individual for good or bad purposes, also to what degree the individual may be dependent on others to direct him with their stronger wills.

Next in the biometer reading comes a strange part of the personality which Dr. Brunler associated with the natural leanings of the person to constructive or destructive acts. At this point it is not yet clear [which] of the three selves is involved, or what possible measurement of a combination of selves is indicated. My present inclination is to believe that the Auhane is largely represented by the “will” measurement and the Aunihipili by the second movement of the pendulum over the plate – the circling movement that may outline a small circle or a large one, a true circle or any of a large number of distorted circles.

THE SECOND OR CIRCLING BIOMETRIC PENDULUM REACTION, however, has been found in some cases to be entirely missing so that only the will reading and the third and final “brain radiation” reading register. In one case I was surprised to find no primary “will” reading at all, but a strong circling reading.

The training of the Aunihipili, I now suppose, will register in the circling reading so that the circle will become more and more perfect in shape and larger in size as the growth-development goes forward. However, Dr. Brunler injected the element of basic goodness or badness into the evaluation of the reading. This suggests other angles of the training program and may involve the Auhane as well as the Aunihipili, the former being the natural guide and director of the latter unless it is failing entirely in its duty. Whether the Aunihipili starts out destructive and “bad,” from an animal point of view, we cannot be sure, but the biometer tells us that some people measure “bad” and others “good.” For this reason, we can safely say that any activity aimed at becoming more constructive or good, will be of value.

MEDITATION ON “GOOD” is excellent. This is not concentration of attention on an idea which is kept standing still, but is a turning over and over of the idea, a comparing it as a criterion or standard of conduct with any remembered personal act of the past or with any imagined act which we may conjure up in order to illustrate to ourselves and the listening Aunihipili the goodness of acting in a particular way under the imagined circumstances. For instance, if one recalls a violent quarrel of the past, it may be thought over with care and a decision reached as to what would have been better – more perfectly “good” – to have done at the time. This review of an event, and the quiet refusal to allow a repetition of the old emotion of anger to come, will be excellent. It will teach the Aunihipili a little about the use of reason. It will teach it to react better under similar circumstances in the future. But, there must be the building up by the Auhane of a “willed” determination to react in the “good” way in the event of a future tendency to quarrel with someone. This determination to swing over from the hurtful and destructive reaction, in almost any circumstance, is of great importance. It is also something that may take much effort over a considerable period of time. It is, however, of basic importance. It is the “conversion” which must come before the rite of cleansing which demands amends for past hurts done to others – amends preferably to be made to the one hurt, but if that is not possible, to be made in kind.

“THINK GOOD, GOOD, GOOD,” instructed the only kahuna in spirit whom I have ever met and felt to be genuine. “Then after long time you see big white light and you are kahuna.”  This advice, if sound, and it seems to be, would indicate that what degree of growth-development may be necessary to the third self, the Aumakua, might be included if this meditation was followed long enough and perfectly enough. We are probably safe in deciding that if we na Auhane do our best to grow and to help the Aunihipili to do likewise, the Aumakua will accomplish a corresponding progress on its own level and in its own way. (According to Huna lore, na Aumakua eventually graduate into a still higher grade of the school of life and become Akua na Aumakua or a higher type of gods.)

PSYCHIC DEVELOPMENT, rather than growth, may be something that we will in some way learn to read with the biometer in due time. There is little growth in developing mediumship as in this, one learns to let the spirits take over and use the body. Real growth is something that we do ourselves.

However, learning to direct the Aunihipili so that it will do its part in the teaming up of the three selves is of the utmost importance in order to work with the Aumakua and to know and sense it, as well as to be able to get its guidance through the Aunihipili as an “intuition” becomes a basic part of training for the type of progress which we are planning to demonstrate in our lives and to measure. Only by long and careful training can we na Auhane learn the very fine art of handling the Aunihipili so that it can bring through the guidance of the Aumakua with skill and certainty.

THE TRAINING OF THE AUNIHIPILI begins with getting acquainted with it. First we must convince ourselves that it is there, that it is an entity in its own right, and that, if asked to do so, it will, in time, begin to make itself known. In my new book, SSAW, I have taken up in much detail the use of the box exercises and pendulum as a means of bringing George out of hiding and teaching him to make the telepathic contact with the Aumakua in order to deliver our prayers and the gifts of low mana. This practice can lead to bringing back telepathic or intuitional impressions from the Aumakua to give us needed knowledge and guidance.

The master of this very fine art, new HRA Frederick Marion, who can get such knowledge and who prefers to call it “wisdom” because of its greatly superior nature, lays great stress on the training needed for this part of the individual development, as those of you who have been able to begin work under him will learn.

The thing which I have found most important in learning to use the biometer is to become able through practice to turn George loose, once I have asked him to take a measurement, and to keep my mental hands entirely off of him so that he can work things out in his own way. George is balanced so delicately that the slightest breath of thought on my part throws him off center and causes him to turn to me to get the answer instead of taking the measurement of the radiations and reporting them accurately.

George has spent most of his life automatically obeying the slightest breath of command or instruction from me, the Auhane Max, and he finds it much simpler and easier to turn to me for a hint as to what the answer should be than to work it out for himself. My slightest thought of what the answer might or might not be will instantly begin to color the answer he is trying to give. I am the one who has to become empty of both head and heart lest I influence the findings of George. He is entirely too obliging. If he even faintly suspects that I want a high reading for the signature on the biometer, he breaks his neck to give me what he thinks will please. (Either that or he gets fed up on biometric readings and simply refuses to play any longer. Or he gets too tired and short on mana after five minutes of intensive work and has to stop to rest.)

“BE STILL AND KNOW THAT I AM GOD” can be changed for our purposes to read, “Be still and keep your mental hands off George if you wish him to contact the Aumakua and feed back to you the impressions he receives.” The average person who sets out to teach George to converse through the pendulum and to tell what is going on at a distance or what will happen in the future, soon learns that the answers which are so eagerly given are all not only tinged with color but are dyed deeply by our faintest traces of desire, need, expectation or fear. The first step in training the Aunihipili begins by (let me stress this)

TEACHING OURSELVES AS NA AUHANE TO MIND OUR OWN BUSINESS  AND
LET GEORGE ALONE SO THAT HE CAN CARRY OUT ORDERS ALREADY GIVEN

Conversely, it may be said that for Auhane to reason a problem of conduct (real or imagined) through completely and correctly, the same care must be taken to make the Aunihipili keep its mental hands off the Auhane. It is, as we know only too well, in the habit of putting in its two cent’s worth on every possible occasion. Its industry would put the hard scratching Cigbo to shame. It will throw everything including the kitchen sink into the thought processes while furnishing the needed memories which we must have to think a problem through to the end. It will toss in a dash or fear, hate, love or doubt. The coloring we do to George’s answers when he is trying to work all by himself is as nothing compared to what George does to us when we wish to consider a situation dispassionately and in the light of pure reason. If you think I am placing too much stress on this point, stop an instant and see what happens to you when you attempt to keep your George in his place while you reason out the answer to this question, “Just what is God?” If your helpful little Aunihipili friend and companion is anything like mine, he will be there ten jumps ahead of you before you can get started, and he will have every childhood concept of God right there ready to toss into the pool of clear and calmly logical rational thought which you had planned to create.

THAT COVERS IN BRIEF FORM THE ELEMENTS OF HUNA, or the elements of the growth test as seen from the Huna angle. Take what you find appeals to you, if you have not already settled on a method and procedure of your own, and have at it with a will. Or, if you are not taking part in the project, it might be well to think things over and make a few notes on how you will proceed some day when you have time and inclination and wish to try to grow-develop a bit.

WANTED: some Eidetic, Dianetics or Scientology auditor to start a “preclear” and send us the signature materials for a “before and after” set of tests. HRA A.L. Kitselman, inventor of “E Therapy,” dropped in on me and left his signature. I already have an early reading for him, and as he is taking his own medicine steadily, we should soon be able to find out in terms of the biometer what progress he has made and in what directions. (He is now publishing a neat little news release which will eventually be gathered into “takes” and made into small books. If you wish to have your name on the subscription list, drop him a line – and send some stamps for a sample copy and details. Present address is 328 No. Berendo, Los Angeles 4, Calif. Tape recorded lectures are also to be had.)

HUNA DIRECTORY adds a new name.

(I thought I had two more but can’t seem to find trace of them.)

• No. 66. Burnette R. Zellman, 203 State St., Harbor Beach, Mich. Good all-around student with a fine background of reading and experience.

NOTE ON SSBM:

Copies of SSBM at the new price of $3.89 post paid, (plus local sales tax in California) do not now include the gift book on sleep suggestion in the package if ordered through me. The Cigbo birthday illustrations are, however, put in. (I have a few extra copies of the sleep suggestion booklet, if anyone especially wants one. I understand that its author, HRA Wing Anderson, is doing a new book of much wider scope to replace it.)

PROJECT NOTE: I fear I already have more signatures in than I can process for the growth-development test, so please do not expect too much of me in the matter. I bless short letters.
MFL

March 1, 1953

SSBM

THE REPRINT ON SSBM IS FINISHED and copies may now be ordered as before except that the price has been raised from $3 to $3.89. Printing prices having risen, paper having risen, and prices on small printings being higher than on large former ones. The gift book on sleep suggestion is still included in the package free if ordered through Kosmon Press. If ordered from HRA Gordon Collier, 72 Orchard St., Tarrytown, N.Y., the gift book will be one by Worth Smith on the pyramid prophesies.

AUTOGRAPHED COPIES OF SSBM with the sleep suggestion gift book in the package, and with the eight pages of illustrations to be tacked in, may be had by sending the order to me to get filled. Price for this is $4, as all books sent to me to be autographed and forwarded to you take 12 cents for the California sales tax and an extra 12 cents of postage to carry the book from the printer (who stores them and mails them from Tennessee directly to you) has to send them first out to me in response to the order of Kosmon Press. I have to pay the sales tax whether you live out here or not, then autograph the book as you request (to any friend you may name, or just by signing my name on the title page – please remember to say which you want), and put on another 12 cents in postage to get the book on its way to you. (If you want the combination offer with the pyramid prophesies gift book, send the $3.89 to HRA Collier for the book package and instruct him to mail it directly to me. Then write to me to tell me how you want it autographed, enclose 12 cents in stamps, and, if we do not get everything hopelessly mixed up, the Tarrytown package should eventually reach you or your friend to whom you may ask me to send it. The books are not insured against loss in the mails unless requested and enough for insurance is added. Hope you can make head and tail of all these complications.)

CIGBO TAKES A VERY SMALL BOW this time for all the nice things said in your letters about his 1953 “brithday presink” – which was rather a poor one at best. Both Cigbo and I wish to express our pleasure at the response to his correspondence “coarse” in cow punching.  Some of the cleverest letters have come back in reply. One just in comments on the great danger of having a canteen go unfilled and the cows go dry. HRA D.B. says that down in “Texiss where she now lives, the cows have that problem licked. If they forget to have water in their canteens and get dry, they switch over and produce powdered milk. So far as I know, the HRA is the only research body which ever laughs louder than one of those dry chuckles one reads about in books.

WHAT A VERY SMALL WORLD!

All in one week there came a call from an old school mate asking, “I have just read a book loaned by a friend and written by Max Freedom Long. Could it possibly be the Max I went to school with in Wyoming?” It was. The second letter was from Australia. It asked if I could be the same Max Long the writer’s wife’s mother had known in Honolulu. I am. (I have just chased Cigbo for remarking. “Murder will out!”)

NEW NAMES FOR THE HUNA DIRECTORY:

• No. 65. Mrs. A.H. Montgomery, 1009 Washington St., Atlanta, Georgia. A new HRA with a wide background of study and experience. She would especially like to hear from HRAs in her part of the country.
• No. 66. Mr. Edwin L. Herman, 2479 Shirley Ave., Baltimore, Maryland. Another fairly recent addition to the HRA. He invites the acquaintance of other HRAs, also correspondence.
• No. 67. Mr. Robert Allyn, 530 Cobb St., Athens, Georgia. Still another new arrival in HRA. Wide interests in our field.

Note: It seems to me that it might be rather nice for those who have time to drop a line of welcome to the new HRAs. I fear that too many new arrivals feel that they themselves, Max Long, and perhaps Cigbo, are the only real and tangible elements in the HRA except the Bulletins. A few notes would give a sense of belonging to something organized and solid instead of vague, faint and unreal.

SPECIAL REQUEST FOR GREGG

Those of you who have been in the HRA for some time will recall the fact that we have worked in the TMHG steadily for the full recovery of the mentally ill son of one of our fine HRAs, and that he has progressed in a strange pattern of rise-and-fall. At the moment, a date has been set to furnish a more definite element in our TMHG mental pictures which we hold and present as part of our prayers to the Great Po`e Aumakua. The picture of normal mental and physical health has now added to it a time picture. Please join me and the other HRAs who work steadily for this recovery, visualizing Gregg as completely normal and returned home by May 15th next. If you are new in the TMHG, simply hold the mental picture of a young man of a little over thirty, and call him by name, Gregg. Send your prayer and mana by way of me at the center here at the Study, to go through me and the united, braided aka cord path to our na Aumakua. Make the time as near to 3:05 and 7:05 as you can for this effort. Adjust this California time to your own time belt, of course. Or offer a prayer and gift of mana at five minutes after the even hour at any time of the day. I’ll be watching consciously or unconsciously to join with you. I feel that with a good strong pull we can have Gregg over the hump this time, and to stay.

REMEMBER THE GIFT OF MANA WHEN YOU PRAY. The best practice is to start a few minutes ahead of the time at which you will make your prayers. Breathe deeply a few times and go through the mental-physical steps to cause the Aunihipili to accumulate a surcharge of mana. If you can’t seem to learn this, then when you are ready to instruct the Aunihipili to reach out to make contact with your Aumakua, start the action by mentally picturing yourself calling on your Aumakua, sending love and praise to it, and offering to help and serve and strengthen it with your physical possessions and powers – especially your vital power or mana. This will automatically send a flow of mana along the aka cord of connection even if not as much of it, as would be the case if you accumulated a good surcharge to have ready to send.

The command given the followers of the great early kahuna, Moses, in the Bible, Exodus 34:20, reads (Fenton translation) “for you shall not see My presence empty-handed,” The King James version is, “and none shall appear before me empty.” This has been taken to mean that a worshiper must come to the priest bearing the “first fruits” as offerings before prayers could be made for any purpose. But, knowing that there may be a Huna or secret meaning behind this command, we have but to check the word for “empty” in the sacred language of na kahuna. It is kaawale. Notice the root meanings:

Kaa: “A strand of a cord; a string, cord or rope.” (the aka cord symbol showing that the offering is made to the Aumakua by way of the aka cord connecting the Aunihipili with the Aumakua.)

[Kaa also means]  “A cross.” (Symbol of the aka cord blockages which, we are reminded by this root meaning, must be removed in order to make contact with the Aumakua and send the offering of mana as “first fruits” – as something to be offered or given before a prayer can be answered.)

[Kaa also means] “To radiate, pass off or out, to be transferred from one place to another.” (Here we have the Huna symbol of sending the mana to the Aumakua.) “To radiate out and away, as the rays of the sun.”

[Kaa also means] “To pay a debt. To cause something to be done.” (Both meanings are symbolic of part of the basic idea of making amends for the sins of hurt done to others – a repayment in kind of a debt of this kind owed the ones hurt, not a debt owed to God.)

[Kaa also means]  “To be sick; suffer pain; to mourn a loss, as that of a loved relative.” (Here we have symbolized the things resulting from a loss of normal contact with the Aumakua. These are also the things to be healed or made less painful through successful prayer accompanied by the absolutely necessary gift of mana.)

Wale: (The second root of the full word for “empty”) “To be tempted, led astray, enticed to do evil.” (This root meaning tells us why one is “empty” or comes “before the “Lord” or Aumakua with “empty hands,” or unable to make contact and offer mana with the prayer. )

Kaa`wale: “Empty.”  Also, “To be separated from something else so that an empty space divides one from it; to separate or divide.” (This is the state of being cut off from contact with the Aumakua by “blockings of the path” or aka cord or means of contact.)(The root, when doubled to give wale`wale, means “To be set apart as one defiled.” This condition is the symbol of the one cut off by sins or complexes or the influence of tolerated evil spirits, so that normal contact with the Aumakua is cut off. The remedy is the cleansing (kala: “to return to the light” of the individual).

Another thing to remember in making the Huna-type prayer is that the mental picture must be carefully formed, like a potter forming his clay, then made firm and preserved unchanging, as in baking the clay. Isaiah 26:3 shows a great kahuna speaking of this matter in terms which can be decoded when put back into the original language of Huna initiates. “Thou wilt keep him in perfect peace, whose mind is stayed (on thee) because he trusteth in thee.” The Huna words kupaa and hili`nai give us the “stayed” and the “trusteth,” thus: kupaa: “To remain fixed in one’s purpose.” An alternate word is hoo`mana`wa-nui which gives us its meaning from its roots: “To make mana to fill the space which is empty.” (wa is space between things and symbol of the emptiness which we have discussed – the lack of the gift of mana to go with the thought-picture of the “stayed” or “fixed” prayer.

Hili`nai: “To trust.”  “To have full confidence.” The secret hidden in this word comes out in the root hill: “To braid” as in the rite of braiding the aka cords in prayer, which is, for the individual, a repeating of the sending of the prayer, which is likened to the braiding of cords together to make a strong rope. The secondary meaning is: “To string on a cord, long thin piece of the rib of a palm frond, as oily kukui nuts were strung to make torches. The more strands there were bound together and lighted at one time, the greater the light that was given out. The nuts are excellent symbols of the thought-form-clusters of the pictured prayer, and these, when strung, symbolize the sending of the picture along the aka cord. The light symbolizes the Aumakua, the high voltage of the transformed gift of low mana, and the answer to the prayer.     
The root nai means: “To strive hard” and “to complete or finish a thing,” in which we see the need to keep holding the same picture without wavering or change, with trust or confidence, and until the answer to the prayer is given. The daily sending of the gift of mana is important. We “come before the Lord Aumakua with full hands instead of “empty” ones when we present the mana and the unchanging mental picture of the prayer by means of the aka cord of contact. All prayer is, of course, telepathic.

I keep stressing these basic points and giving the fresh findings derived from Huna-in-Bible sources to show that this WAS what na kahuna believed and WAS the method they used. To prove that these beliefs and methods are workably correct or are not, is a thing that demands testing. Recently we took up the foot-washing rite as something which might remove fixations and so enable the individual to make a better test of the beliefs and methods. A few of the HRAs have written from time to time to say that they have decided that the Huna beliefs were wrong and the methods, therefore, not workable. I do not urge my personal feeling that na kahuna were right – just offer the findings to be inspected, tested and accepted or rejected. We must keep our minds open to all objections and differences of opinion. Personally, I try my best to remain open to any suggestion that may offer a better and more fully rounded set of theories covering these matters, or a better and more workable method. So far, the objections to the Huna beliefs and methods have not been accompanied by substitute methods, although substitute theories have been presented in many forms. Untested theories are of little use. What we are trying to find is something that we can make work to help us help ourselves and others in the many ways – in the problems of health. physical living, mental living, and in the less clearly understood matter of “spiritual” living and growth.

I REALIZE THAT HUNA IS GETTING TO BE AN OLD STORY to many of the HRAs who have been hearing me retell it from various angles in the Bulletins, and for this reason wish to present an antidote for the boredom that some have mentioned – also something which will perhaps hold interest for the few HRAs who are revolted by what they feel is too much of a turning back to the Bible, or who resent the fact that we have not drawn deeply on such sources of theoretical information and proposed practice as are to be found in the many pages and volumes which tell what mediums have received from entities using them. There are also those who have suggested the use of such sources as those to be found in Theosophy, Asiatic religions, New Thought, Dianetics, and so on and so forth. So, let me propose:

A NEW HRA RESEARCH PROJECT

1. In which we will each use our own approach, our own accepted set of theories, and our own idea of what methods may work.
2. In which the goal will be INDIVIDUAL development or growth in some physical, mental or spiritual way.
3. In which we use whatever methods we can find to test the development of each of those who join in the project.

MANY TYPES OF DEVELOPMENT come to mind. Let me list a few:

1. Development of psychic powers for: mediumship, telepathy, mind reading, crystal gazing etc.
2. Development of a higher level of psychic powers for: things such as the Zen type of “realization,” direct intuitional contact with Higher Entities, the Super-conscious, the Aumakua Universal Mind, God – or whatever the individual HRA may prefer to call the thing with which working contact is to be established. (Under this heading we have those who will begin soon to train under Frederick Marion to learn to contact Universal Mind and get from it continuous help and guidance in the form of WISDOM as contrasted with the lesser thing spoken of as “knowledge.”)
3. Development in which the goals are set by Dianetics, Scientology, E Therapy, Nexology and psychoanalysis.
4. Development through the application of Huna, especially in connection with the possible benefits to be had from the application of the foot-washing rite and related rites which apparently were aimed at release from complexes, the influence of “eating companion” evil spirits, from deeply implanted feelings of guilt, shock fixations, etc.
5. Development of healing powers through prayer, laying on hands, telepathic treatment, affirmations, denials, etc.
6. Development through breathing exercises, fasting or other physical means. These may or may not be used in connection with other lines of work such as listed above.
7. Development through the training of the thought processes, as in remembering, imagining, meditation, concentration, the aim being better thinking primarily, but with some of the psychic or “spiritual” growth perhaps following.

THE NOVEL FEATURE OF THIS RESEARCH PROJECT, for those who wish to take advantage of it, will be BIOMETRIC TESTS made before, during and after the series of growth efforts to determine what biometrically measurable results  have been attained through the use of various growth methods.

I HAVE MADE ARRANGEMENTS FOR A LIMITED NUMBER OF BIOMETRIC TESTS, and for this purpose a variation of the several recognized types of BIOMETERS will be used, (NOT the Brunler Bovis type, but with the measurements based on those given us by Dr. Brunler). This testing will permit experiments aimed at developing the scope and accuracy of the biometer measuring methods, and it is anticipated that the measurements may be expanded to include the Aunihipili and Auhane separately as well as in combination, and perhaps the Aumakua in cases where good contact has been established or where the research tests cause contact to be established. It is also anticipated that the presence of eating companion spirits or complexes will be found to be measurable.

THE PERSONALITY PATTERN which I discussed in some detail and which I described with drawings in Bulletin No. 88, page one, was found by Dr. Brunler to be subject to improvement through training. The general degree biometric, he found, changed seldom more than three degrees during life although he noted a six degree change in at least one instance. It is anticipated that a separate measurement can be worked out for the Aunihipili and its part of the mental abilities, also a measurement for the Auhane – with a check of the combined abilities or characteristics already assured. Later on we may add to the measurements, some which will include the normal mana charge and the general physical tone or condition, so that physical changes which occur during the growth efforts can be noted and also tabulated as a part of our final results.

RUNNING TRUE TO HRA FORM, this research and test project will be experimental and conducted with the purpose of evolving superior methods for personal growth and for making fairly accurate tests to determine what growth takes place when certain approaches are used. It is to be hoped that HRAs who lean toward a number of different approaches will take part.

THE PROJECT WILL BE LIMITED IN THIS FIRST STAGE IN TIME, June 1st being the end of the project and time of the general comparison of results.

START NOW IF YOU WILL TAKE PART

Take the following steps:

1. Sit down and write your signature as you commonly use it. Write with your own pen or with one held in your hand for at least five minutes. Use ink. Look steadily at the signature for about half a minute.
2. THE PAPER TO BE USED is a clean government post card, and the signature is to be written on the address side well away from the printing. This will give a uniform paper whose biometric measurement can be taken and subtracted from your personal measurement.
3. On a separate post card, write your signature in the same way, but, in addition a small amount of saliva (for the physical biometric measurement) should be deposited with the tip of the tongue close to the edge of the card at the right side level with the signature. The spot should be allowed to dry and then outlined lightly with the same pen to show where it is and its approximate shape and size. (Measurements from such spots have been found most practical by Dr. Bidwell, famous pendulum diagnostician. He called on me not long ago and told of his findings.) (The testing methods to be used will perhaps be uniform for all preliminary tests, but may later be changed.)
4. Date your card with your pen in the upper left hand corner as you make it, but do not write on it otherwise.
5. On your regular letter paper tell briefly what set of daily exercises, mental, physical, “spiritual” or otherwise, you will use, also whether you will be guided by Huna theories, those of Theosophy, those drawn from Oahspe, those current for the use of Dianetics, sleep suggestion, etc., or derived from some other source. State the time to be used each day when possible. Be brief. If you have no definite ideas on the subject but will try out methods based on Huna which I will lay out for use in the next Bulletin, say so on your letter sheet but send in your two post cards at this time so the testing can get started.
6. Place your letter sheet and the two post cards in an envelope with any other letter or things to be sent, (such as a photo of yourself, you signature written early in your life etc., and mail to me. The items will be cleared with a magnet to free them of any foreign radiations they may have picked up, and they will be tested separately. Files will be kept here on the results so that comparisons can be made with similar cards which will be sent in from time to time with reports on the progress of the work of the HRA taking part. Present arrangements have been made for check test on fresh post card samples made up about April 5th, May 3rd, and June 1st. It is hoped that as many as 20 HRAs can be accommodated in the project. (If the results are found to be good enough, definite enough and of sufficient value to those taking part, arrangements may be made later for furtherance of such work, and for the use of the newer and better methods of growth and of measurement of growth that this present work may provide for us.)
7. For any HRA who proposes “spiritual” development efforts, rather than mental and physical, a third post card should be made by writing the signature as before instructed (without the saliva spot) after making a strong prayer effort in whatever way is to be used (specify the way in your letter). A signature which is written when vibrations have been raised as high as possible through the use of prayer, should show the effects in biometric measurement. The card, after the signature has been written should be held between the palms of the two hands for a short time while more prayer of the selected kind is made. From such cards we may be able to learn whether there is a hindering complex or not, or whether the Aumakua (under any other name, of course, if the individual prefers,) has been reached and its high biometric radiation rate caught and registered in the aka tied to the signature. (Aurameter patterns, it is hoped, may be made of a few selected signatures at the beginning, middle and end of the present project run. HRA Verne Cameron will be asked to handle this line of testing if it is possible for him to find the time in his very busy life.)

A SPECIAL DEPARTMENT in this testing project has been arranged so that those who wish to run tests on some other person in their own way can be accommodated. It is hoped that some of you HRAs can find a preclear (to use a Dianetics term that is becoming widely used) who can be asked to send in the preliminary test post cards and who can then be “processed,” prayed over or with, treated by selected methods for some expected form of growth, unfoldment, rise in “tone” etc., etc., including someone who is ill in some way or in other difficulty and who will be treated at intervals during our test period extending until June 1st.

HRAS living abroad will be given additional time because of the slower mail schedules, to join the project. As U.S.A. post cards are not to be had, use your local version, or, if not available, any clean paper sheet you may have. Compensation tests will be run as well as possible. The difference between readings, however, is more important for us than the accuracy of first readings. Please plan things so that the same grade or batch of paper can be used in making up signature units for middle and end tests at progressively later dates.

SPECIAL REQUEST. If any of you HRAs who have been making tests of a biometric or similar nature from signatures or saliva spots wish to volunteer your services to run check tests on those arranged for here, such help will be most welcome. If the test methods and scales and patterns which we use are not the same, we can arrange to coordinate them in some way. Help in perfecting and expanding the biometric test scope will be especially welcome.

ONE THING MORE. If any of you have been going through growth test efforts, or through “auditing” or something else aimed at growth or betterment, and if you can furnish signatures or penned letters or parts of same written before, during and at the end of the auditing period, these will be welcomed for biometric testing.

SUGGESTIONS WILL BE WELCOMED from those of you who may or may not wish to take a personal part in the present research project, but who feel that you can outline a good and practical series of exercises and practices which will result in the type of growth, betterment or “spiritual” expansion under discussion. I know that many HRAs have, in the past, gone through long and strenuous training periods of this nature and that you may be able to help by telling us what you started with, what you did, how you did it, and what results were obtained by the end of the period.

FOR THE NEXT BULLETIN

I already have in hand to present to you two excellent letters from HRA John Hilliard who has worked long with meditation and concentration and who will give us the benefit of his findings. The problem, as I see it, is one of training the Aunihipili so that its reactions will be freed from bad habitual kinks, complexed thought reversals, and the like. The Auhane needs to review and revise thought, concept and aim patterns, and the two need to learn to work together in the best possible ways. From the point of view of Huna, the three selves are to be brought to work together in the best possible way. Meditation, concentration, sleep suggestion – everything – may be grist for this mill of ours. Or do you think of something I have overlooked? MFL

December 1, 1952

GOOD SPIRITS AND BAD need to be understood for what they are and what they do. “Birds of a feather flock together,” applies in the matter of evil spirits bent on feeding on the mana of the living and influencing them to evil, also to the good spirits who, while also helping themselves to the mana, exert what they consider to be a good and helpful influence. It is evident that we change little when we die because we take with us our full set of memories, complexes and attitudes, to say nothing of our hates, loves, hopes and fears. If, when we die and continue life in the aka bodies, we still hanker for the things of earth, we will stay on the earth level and fasten ourselves to the living who may be in a position to experience the earthly emotions and sensations which we still crave. We become what na kahuna called “eating companions.” On the other hand, if we have come to see that the better things in life are of the Auhane (or Aumakua), we will no longer try to share the animal actions and satisfactions and sufferings of the living na Aunihipili, but will strive to help the living – either that or let the living take care of themselves while we enter into the new kind of life on the other side of things.

THE EVIL SPIRIT INFLUENCE OF VOODOOISM is reported by a good friend of the HRA, J.G., who has just been released from military service after a period spent as a worker in the neuro-psychiatry wards where the schizophrenic patients were treated as combat casualties, and where marine “boots” were studied for mental troubles before being dropped as of no use.

“The most interesting of these,” reads the report, “were the Puerto Ricans, most of whom suffered from inner conflicts which had a psycho-religious tinge. The main factor was the Voodoo influence, mixed with the primitive Catholicism of the island. Many of these complained of hearing voices and seeing visions. One of these boys was of pure Spanish blood. His father was a lay church worker in a small village. This man used to cure the afectos in which the symptoms of the influence of the Esperitualistas, or Voodoo adherents, were causing trouble. These victims were considered by the local people to have a demon dwelling in them. The symptoms were similar to those of epilepsy in some ways. Prayers were said for these unfortunates by the church laymen. Many men suffering from these symptoms were rejects from the Marines.

“As to what forces were present, I cannot say, but I am certain that they were of an evil nature. My observations were based on the conversations with these men. I often interpreted for them as I know Spanish. In most cases there is mixed blood, usually with that of the Negroes prevailing, for these were more often in touch with Voodoo. I asked the boys for information as to the methods used by the Esperitualisticas, and learned of rituals in which candles were burned and the divination of the future practiced with the use of water – all a mixture of Shamanism, evil Spiritism and Voodoo. All carried on apart from the Catholic Church.

“The psychiatrists under whom I worked were Freudian in their training and concepts. They did nothing to try to heal these individuals, simply observing them to be able to be sure they must be classed as ‘misfits.’”

“TRY THE SPIRITS, WHETHER THEY ARE OF GOD: because many false prophets are gone out into the world,” wrote the disciple, John, (I John 4:1). The word for “try” in Hawaiian is hoao, meaning “test.” The roots tell us that the test is one aimed at seeing whether or not the spirit is of the “Light” and not of evil or darkness. The strange reference to the spirits perhaps being “false prophets” would make little sense without Huna. A second word for “test” is given in the dictionary, kau`la`i, and this also means “A PROPHET.” That gives us the connection, and the word for “prophet” means “a strong cord,” this symbolizing the aka cord which a prophet must use to contact his Aumakua in order to see into the future. All this simply indicates that the test of the good spirit was whether or not he was in full working contact with his own Aumakua or not. If so, he was bound to be GOOD, and worthy of friendship. If we are to accept the evidence of this passage attributed to John, we see that communication with the spirits on the other side was not forbidden by the followers of Jesus, but that the evil spirits and the obsessional “demons” were known to be a major menace – known to be pretenders and liars of the first water. In modern Spiritualism and psychical research, the test advised by John would not be of much use for the reason that very few kahuna spirits would be met with at sèances, and the other kind would not have the slightest idea what was meant by the aka cord or the Aumakua. The only test possible, in most cases, would be one which would show (1) the good intentions of the spirit, (2) the ability of the spirit to bring about healing as a proof of helpful and good intentions, and (3) the possible ability of the spirit to contact the Aumakua and get accurate knowledge of at least some close-at-hand future events.

REV. JESSIE CURL and her spirit friend, Hoo Ola, are excellent examples of those who themselves desire to help and to heal, and who have attracted to themselves spirits with like desires and with the ability to contact na Aumakua and get them to assist in the healing work. I take it that instant healing, which demands a change in physical tissues, can only be done through the help of na Aumakua, and only then if enough mana is placed at their disposal. An instance of such instant healing was reported recently in a letter to Rev. Curl. I quote a part of it:

“The septum in my nose had bulged on each side closing each nostril until there was only an opening the size of the head of a pin in each nostril. This had been the condition for thirty years. My husband, [a doctor],  said only plastic surgery could correct it. As an operation in the nose is prone to be followed by an infection, I had decided to be a mouth breather the balance of my life. Your healing was instantaneous. I was able to breathe through my nose for the first time in thirty years and could insert my little finger high into each nostril and can still do so. May God bless you for your work.”

Comment: It is to be hoped that when we have rounded out our Huna knowledge and can first remove the complexes and spirit influences of the evil kind, instant healing can follow more frequently.

“HEAVENLY WAYS OF EARTH’S GRADUATES”

This is a book recently sent in for inspection and review by HRA Rev. Arthur S. Morton. The authorship is given as “by Several of them.” This is a typical example of the interchange constantly going on between the living and the spirits of the dead. While no information is offered as to who acted as the medium (or, in fact, whether the entire book is simply a work of fiction), so it has to be “tested” and judged entirely on its contents. This leaves the reader no possible chance to determine whether these supposed spirit writers are correct in what they tell of their lives and activities after death, or whether they are pulling a long bow for reasons of their own. The story told concerns the adventures of men killed in the fighting with the Germans in 1918. The authors died, became aware of their new surroundings, and began to adjust themselves to the new form of life. They helped to rescue others as they came across and needed help. They met teachers and guides and made much progress, some being given robes of light. At times the livings were visited, and on page 33 one reads:

“One of our buddies did get a few messages through to his mother, who made a book of them which helped. It was the oracle of God to begin the work of establishing communication between heavenly planes of life and the earth-plane at that time, and several writers were doing good work. Many sorrowing ones were given the truth about their sons who had been called out of the physical manifestation. Many others rejected the writing as being a fake and not according to scriptures. Human frailty has always hampered God’s Perfect Plan, because God leaves the way open for human beings to work out their own evolution into the perfect sons of God which He intends them to become. God is giving new ways of life to His people. Once more civilization has reached a high level of development, and God still gives man his power to choose to destroy it all or to advance into the New Age God has waiting in answer to prayers from millions of human hearts. Writing this book is the latest effort of our (the spirits’) amalgamated service on earth.”

On the last page, No. 64, one reads, “At this time God is sending this written message to you. It is a personal letter from God to each of you whose hearts have burned within you as you read. It is His urgent appeal to you to come into His Army and advance with Him into the Golden Age Future.”

Comment: Price $1.25. Publisher: Pacific Coast Publishers, Redwood City, Calif. What else can one say of works of this nature, other than that one must read and “test” for themselves, if they can, to decide the veracity of the spirit writers and whether their intentions are good or not. It is interesting to compare what this set of spirits has to say with what the Mark Probert spirit communicators put forth via Mark and released often in the mailings of BSRA and in ROUND ROBIN by HRA Meade Layne. Unfortunately we cannot tell when one spirit is correct in what he says and another is incorrect, but, fortunately, the test of healing is more to the point. If the spirits can heal a fair part of those treated through the medium with whom they work, that is proof in itself.

A STRANGE CASE that may or may not involve spirits, mediumship or mana, has been reported and a letter sent to see if more can be learned of the matter. A certain California man has “so much power that it frightens him.” He drills wells, and not long ago had a rock fall into the hole he was drilling and prevent the pulling out of the drilling tools. Giving up the attempt to get the matter adjusted by mechanical means, he directed his strange “power” at the rock to remove it. Going back to the hole, he again tried raising the string of tools and they came up without the slightest trouble. The drilling was resumed. The rock seemed to have vanished like an apport at a sèance, into thin air. The evident strength of this “power” has made this gentleman fear that he might inadvertently direct it at someone with whom he might become even slightly angry. I have, of course, suggested that the “power” might be used in healing – perhaps healing of a spectacular nature. I will report developments later, if there are any.

THE PROBLEM OF OBSESSION

[This problem] is one that has long occupied the minds of many investigators. I believe it will be well here to pause to quote from Dr. Fodor’s ENCYCLOPEDIA OF PSYCHIC SCIENCE, as it is out of print and hard to find by now. I quote from the article under this heading on page 265 of my battered copy.

“OBSESSION, in psychiatry, means that the mind of the patient is dominated by fixed ideas to which an abnormal mental condition corresponds. In psychical research, obsession is an invasion of the living by a disincarnate spirit, tending to a complete displacement of normal personality for purposes of selfish gratification which is more or less permanent. The difference between mediumship and obsession is not in principle but in purpose, in duration and in effect. Mediumship, or to be more precise, trance possession, does not interfere with the ordinary course of life, [and] does not bring about a demoralizing dissociation or disintegration; it shows consideration for the medium and its length is limited. After a certain time it ceases automatically and the medium’s normal self, held in voluntary abeyance for the time being, resumes its sway.

“Obsession is always abnormal; it is an accompaniment of a shock, organic lesion, or, in case of psychics, of low morale and weakening will power, induced by an unstable character and debility of health. Once the existence of spirits is admitted, the possibility of obsession cannot be disregarded. Perhaps a lesser assumption is just as sufficient to point out the possibility. ‘If we believe in telepathy,’ writes Dr. Hyslop in Contact with the Other World, ‘we believe in a process which makes possible the invasion of a personality by someone at a distance. It is not at all likely,’ he says at another place, ‘that sane and intelligent spirits are the only ones to exert influence from a transcendental world. If they can act on the living there is no reason why others cannot do so as well. The process, in either case, would be the same; we would have to possess adequate proof that nature puts more restrictions on ignorance and evil in the next life than in this in order to establish the certainty that mischievous personalities do not or cannot perform nefarious deeds. The objection that such a doctrine makes the world seem evil applies equally to the situation of the present life.’

“How are we to distinguish obsession from multiple personality? It was explained to Hyslop by the Imperator group of controls that even for the spirits it is sometimes difficult to state how far the subconscious self of the patient is acting under influence and suggestion from spirits or from a secondary personality. Nevertheless Hyslop found a highly satisfactory method to ferret out the truth in cross reference. He writes: ‘I take the patient to a psychic under conditions that exclude from the psychic all normal knowledge of the situation and see what happens. If the same phenomena that occur in the patient are repeated through the medium, I am able to establish the identity of the personalities affecting the patient; or if I can obtain indubitably supernormal information connecting the patient with the statements made through the psychic, I have reason to regard the mental phenomena observed in the patient as of external origin. In a number of cases, persons whose condition would ordinarily be described as due to hysteria, dual, or multiple personality, dementia precox, paranoia, or some other form of mental disturbance, showed unmistakable indications of invasion by foreign and disincarnate agencies.’

“Prof. William James, shortly before his death, surrendered to the same belief. (That obsession was due to spirits.) He wrote: ‘The refusal of modern enlightenment to treat obsession as a hypothesis to be spoken of as even possible, in spite of the massive human tradition based on concrete experience in its favor, has always seemed to me a curious example of the power of fashion in things scientific. That the demon theory – not necessarily the devil theory – will have its innings again is, to my mind, absolutely certain.’

“The short history of a famous case is this: Mr. F. L. Thompson, a Brooklyn goldsmith, was seized in 1905 with an irresistible impulse to sketch and paint. The style was plainly Robert Swain Gifford’s style. This well-known American artist died six months previously, but this fact was unknown to Thompson who hardly knew him and, except for a slight taste for sketching in his early years, never showed artistic talents. He had visions of the scenes of the neighborhood of Gifford’s country house and often the hallucination that he was Gifford himself. He saw a notice of an exhibition of Gifford’s paintings. He went in and heard a voice whisper, ‘You see what I have done. Can you take up and finish my work?’ The desire to paint became stronger. Soon it was so overpowering that he was unable to follow his former occupation. He grew afraid that he was losing his sanity. Two physicians diagnosed his case as paranoia. One of them, without expressing a hope of curing the malady, expressed a desire to watch the progress of the disorder. Thompson came to Prof. Hyslop for advice. He took him to three different mediums. They all sensed the influence of Gifford, described his character and life and confirmed the vague possibility, which Dr. Hyslop wished to investigate, that the case was not the result of mental disorder. As soon as the case was proved as spirit obsession, treatment was comparatively simple. Gifford was reasoned with and persuaded to desist.

“Sometimes the obsession serves beneficial ends, as in the case of  Lurancy Vennum. Her malicious obsessors were forced out by the spirit of Mary Roff, who departed from earth life eighteen years previously in the same city. Mary Roff lived in Lurancy Vennum’s body, but in the house of her own parents for sixteen weeks and satisfied everybody of her identity. Her long inhabitation somehow made the body safe from malicious invasion and when she finally yielded its control to the returning ego of Lurancy Vennum, the girl’s health was mentally and physically re-established.

“(Dr. Titus Bull is quoted as follows:) ‘An obsessing personality is not composed of… one disembodied being, but is, in reality, made up of many beings. The pivot obsessor, or the one who first impinges upon the sensorial of the mortal, is generally one with little resistance to the suggestions of others. He or she, therefore, becomes an easy prey to those who desire to approach a mortal in this way. Some departed ancestors attempt to mould the lives of those incarnated who are akin. The more clannish the family group, the more likely this is to be true….’

“According to Dr. Bull, obsessors ‘have three major points of impingement, namely, the base of the brain, the region of the solar plexus and at the center governing the reproductive organs. As there are three major points of impingement, it may be assumed that there can be three composite groups, each starting with a pivot entity. What satisfaction is to be gained this way includes the whole gamut of human emotions. Many (of these entities) were (themselves) victims of obsession before their passing (and so bring with them their companions).’

“Another important point is the ‘possibility of obsessions passing on to the body of mortal pangs which were part of their own physical life.’ They retained in their memory the possibility of producing pain and as often they are unable to inhibit the production of it in the obsessed body, it must be beyond their control.’

“It is a fair assumption to say that often the migratory pains of the living are caused by the memory pangs of the dead.”

(In the article, it is explained that if spirits are driven away from their victims without being convinced by arguments that obsession of the living is wrong and that they should leave the living and get on with their progression, the entities driven out by “shock” methods simply hunt up another victim. It may be added that the victims they select are usually those who tend to have the same natural leanings as they themselves had in life – good or bad, usually bad.)

“WHEN AN UNCLEAN SPIRIT HAS GONE OUT OF A MAN” (Matthew 12:43-45 reporting a saying of Jesus when speaking of the healing of an unrelenting sinner, apparently) “he walked through dry places, seeking rest and found none.” (Note: A “dry place” is the Huna symbol of a lack of mana, and the spirit finds no “rest” or ma`ha, which from the root is “continuing breathing” – symbol of a steady mana supply made by the living.)

“He saith, I will return unto my house from where I came out; and when he is come, he found it empty, swept and garnished.

“Then goeth he and taketh with himself seven other Spirits more wicked than himself, and they enter in and dwell there; and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.”

One wonders if Dr. Bull was influenced in any way by the above quotation, at least in deciding that obsessing spirits were usually to be found in groups of like leanings. The Huna angle seems to be that if a spirit is driven out of a wicked man who has not given up his wickedness, he will invite fresh obsession by being “empty” of the good leanings that should have attracted to him guardians.

The house which he returns to find “empty, swept and garnished,” and which attracts the spirit and causes him to return, is, in Huna symbols, very interesting. To “sweep” is kahili. The root kahi means “to cut,” and the thing cut off is indicated by the far word, which means (hili), to “plait or twist,” symbolizing the aka cord. In other words, if the spirit who has left a man returns to find that the aka cord that was cut off by “sins” so that he is out of contact with his Aumakua, is not put back into normal condition for full interchange, there is nothing to prevent a return to a well “garnished” house – one well furnished with mana. “Garnished is lakolakoia, which means to supply with all needed foods and decorations.

THE BRUNLER-BOVIS BIOMETER

HRA Dr. Grace Brunler was kind enough to telephone to give information concerning the Brunler-Bovis Biometer, mentioned in a recent Bulletin. Only four of these instruments exist at the present time and no more are being made. Courses will continue to be given by Dr. Grace, just as her husband, Dr. Oscar Brunler gave them when alive. These courses run for six months and the tuition is $195. Those who take the course and who later can qualify as able to use the instrument well and as having professional need for an instrument in such work as counseling, etc., may borrow an instrument. Dr. Grace is an expert with the Biometer and is fully able to keep up the work begun by Dr. Oscar Brunler. She plans soon to move to quarters which are easier to reach than the “Castle” up on the side of the Hollywood Hills. Biometric readings continue to be taken as before, as a part of counseling and guidance work – the readings being those of the “soul” as Dr. Brunler was always at pains to explain when with us. The fee for this form of assistance is $25, I understand. Readings are taken only for those able to come in person. Pay lectures open to the public are often given. Those in or near Hollywood who wish to attend may phone Dr. Grace for information as to the lectures as well as concerning classes and other matters.

HELL, THE PLACE OF EVIL SPIRITS

[This] should be discussed in the light of Huna as we presently understand it. The question arises, quite naturally, as to why the evil entities do not go to hell, as they are supposed to do after death, and not remain on the earth level of life to tempt, mislead and obsess the living. The great threat which kept Christians in line in the old days was that if they sinned and died un-cleansed, they would go to hell and burn forever. This threat had considerable value as a deterring influence which kept men from wickedness. However, it threatened men for an ever-growing list of dogmatic taboos, and gradually lost its policing force.

In most religions and in the traditions which were not more than the tales of primitive peoples, hell was, basically, the grave. Only in lands in which survival was accepted as a fact did the dead live on, and only as this idea was expanded did the good and the bad come to have reward or punishment. The good went to some form of heaven and the bad to hell. In some sets of beliefs there was a chance for the wicked to reform and eventually gain heaven.

The Old Testament sheol (or hell) was a rather indefinite state as well as place. In the New Testament, Matthew (5:22) tells us that Jesus said that anyone who called another a fool was in danger of hell fire. Luke (10:15) quotes Jesus as saying, “And thou, Capernaum, which art exalted to heaven, shall be thrust down to hell.” Also, (16:23) “In hell he lifted up his eyes (The selfish rich man), being in torments, and seethe Abraham afar off and Lazarus (The beggar whom he had treated badly) in his bosom.”

All this amounts to little more than the use of the accepted Jewish ideas of the time in giving his outer or non-Huna teachings to the public. Fortunately, we now have Huna as the basis of what was taught in private to the disciples, and can use it to check back for the original and more fully developed concepts.

Huna had no place of fire in which the wicked dead were subjected to torture. When the Bible was translated into the Hawaiian, a coined name had to be used for “hell,” luahi, or “Fire pit.” Na kahuna, as I gather from a study of the materials to be found in the legends and words and roots, symbolized the Aunihipili as a dweller in darkness, and the Aumakua as a dweller in light. Earth, which is a place in which darkness and light divide the day between them, was the symbol of the normal state in which the conscious and subconscious selves live in normal and happily progressive union, making evolutionary growth in goodness so that the condition represented by light may eventually be attained.

Some of the old legends of Polynesia have preserved rather well the kahuna concepts. They tell how the dead person goes to the spirit land under the earth or sea, Po, or “Darkness,” after passing a guardian of the path to that place, then crossing a river, and being called by name on the opposite side and offered food. This tale may be the original one from which came the legend of the River Styx, beyond which lay Hades. In any event, if the spirit was filled with greed and could not restrain himself from eating the food (mana), he was retained in the underworld for an indefinite time. On the other hand, if he was not greedy, and if he stoutly refused the food, he was allowed to return to the place of light above the earth after a short pause on earth to call on friends (in some accounts). This gives us a good picture of what happens after death. Those who have not learned to control their  Aunihipili and who die greedy and hurtful are still under the control of their  Aunihipili and not of their  Auhane. Moreover, they have no direct partnership with their  Aumakua. After death, they remain held and controlled by their  Aunihipili to a greater or lesser degree. If they refuse to join other spirits in the dark level and to become “eating companion” spirits stealing mana from the living and influencing them, they can, in due time, work their way back up to the level of  Auhane and the lesser light. The level of the unseen Light is that still higher and is the condition of na Aumakua in symbol.

In the Polynesian legends one finds most interesting versions of several stories of ancient heroes who braved the underworld and managed in one way or another to escape from it or to rescue loved ones who had gone there and were held. The work of praying souls out of purgatory, as practiced in the Church of Rome for centuries, reminds one strongly of the rescues accomplished in the legends of the people of na kahuna. In fact, there is very little in the rites of the Catholic Church that cannot be better understood by turning back to the “Secret” as taught by Bible na kahuna, especially by Jesus. We of the HRA progress rapidly these days in our knowledge of the original Huna. The “Veil” thins for us.
MFL

October 1, 1952

THE AURAMETER by Verne L. Cameron

The Aurameter has at last come off the presses and mimeograph, and a fine example of such combination printing it has turned out to be. The work of editing performed by HRA Meade Layne of Round Robin and BSRA fame is outstanding, and the mechanical production by “Talk of the Times” is most satisfactory. The illustrations, done by a special process, make it easy to understand the descriptions of the Aurameter, the mechanics of the instrument, its general structure and appearance, the auras, the cones and other things mentioned. 81 pages in all.

Not only is the aura discussed, but the the whole field of dowsing for water and minerals is taken up. HRA Cameron tells his story simply and swiftly, explaining how he came to take up dowsing and how he developed the Aurameter. He tells of the mysterious force he has found gathered and projected by his cones, and of experiment after experiment. A whole section is given over to the Aurameter in its relation to “Vitic” force. The materials reported from time to time in the HRA Bulletin concerning the Aurameter and tests made with it have been collected, edited and given a place in the book, I am proud to be able to say.

Not only is this book and its materials of great interest to those of us in the HRA who have eagerly watched the work being done by HRA Cameron, it is work that is basically pioneer fringe stuff in the study of the aura of the human being. Nothing like this study has ever been made before, and the discovery of the auric figures and formations over the head of his young son, his daughter (age 24), and over the heads of myself and other HRAs, is entirely new. Psychic sight has been reported now and again, and different mediums have reported figures and auras and conformations over the heads of people, but in no case, so far as I can recall, have any two of them seen the same thing. This lack of agreement on the part of the psychics has thrown doubt on all their “seeing,” and for this reason, a purely mechanical method of tracing aura outlines and the outlines of thought-forms, is of such importance that it marks a new milestone in the progress of Psychic Science and of that part of Physics which should deal with the new forces and the new aka-etheric or auric substances.

The strange “wing” formations from the shoulders of people has been discussed and illustrations show the odd forms taken by juts and projections at different parts of the human body. Beams of force are discussed and illustrated also, with the history of the use of the Aurameter to locate trouble in various parts of the body, whether the trouble be a bad tooth root, a point in the spine needing some adjustment, or a gall bladder which is not normal.

Many things which are provocative in the extreme are discussed, even though research is still going on to learn their full significance, such as the strange “fan” auras around signatures, no two of which are alike. (The edition is limited. $3 postpaid. Add sales tax. Order from B.S.R.A., 3524 Adams Ave, San Diego 16, Calif.)

KUDA BUX TELLS OF HIS TRAINING

Kuda Bux tells of his training in an article in the July number of Argosy magazine. It will be recalled that he was mentioned in SSBM as one of our great modern fire-walkers and that he also has for years demonstrated his ability to see with his eyes completely covered and sealed by wads of dough and many bandages.

HIS SKIN MUST BE EXPOSED at some point, however, and in what would be a direct line of vision with the object in order to make “eyeless sight” possible for him. For example, if something is held between him and the headlines of a newspaper, he cannot “see” around or through the obstacle to do the reading. He does not explain why this is, but it seems to be the theory that he is able to make his exposed skin sensitive at any point so that he can “see” with it.

THIS SUGGESTS TO US the possibility that he sees through his aka body eyes, as a ghost might do, and that the aka eyes may be moved here and there by moving the aka body in its relation to the skin of the physical body. The other obvious explanation would be that he was able to project a “finger” or ectoblastic rod of aka substance with an aka “eye” at the end to be used to see and read. This projection, however, should, according to our Huna theories, be able to bend around intervening objects, or even penetrate things such as cards or sheets of paper. In our “box tests,” we identify objects hidden inside pill boxes. Blind persons often develop the power to see sufficiently without eyes to identify objects and to enable them to thread their way through the aisles of stores.

AT THE AGE OF THIRTEEN, Kuda Bux relates, he saw a professional magician perform and decided that he would learn the profession. He joined the show and was taught to do the simpler mechanical tricks with rings and other props. But this was not what the lad wanted. He desired to learn to perform genuine magic. At the age of sixteen, and after spending three years as an actor with a traveling theater group, he had saved two thousand rupees and was able to start on a search for a teacher.

HE FOUND A YOGI and began to study posture and the control of breathing and muscles, being assured that if he developed his body and his control over it in this way, he would at the same time develop his mind and his mental power to concentrate – this being of prime necessity for one aspiring to perform genuine magic.

CONCENTRATION was needed to prevent the subconscious mind from dividing its attention and skipping about from one idea to another. He does not say what terms the yogi used, but tells his story in terms of the conscious and subconscious. His major point is that by practice one learns to concentrate both parts of the mind on a single idea or mental picture to the exclusion of all else. This, his teacher explained, was hard, slow work. He said that with some fifteen years of daily practice, one might be able to hold the mind concentrated on a single item for as long as three and one half minutes.

THE FACE OF HIS LOVED BROTHER was visualized by Kuda Bux every evening while he sat with closed eyes. When his mind began to be unable to hold on and to wander, he stopped until the next evening. He found that the conscious mind (not mentioning the subconscious as possibly also involved in the matter) had tired, he let it rest for twenty-four hours.

TWO AND A HALF YEARS of this steady practice resulted in his development to the place where he could hold the visual picture of his brother’s face for two and a quarter minutes. At that time a peculiar thing happened. He lost his sense of smell. It never returned. He has no idea why. With money gone, he traveled again in the show business, but kept up his daily exercises. One day he chanced to see  a demonstration of fire-walking. After the walk, the members of the audience were mockingly asked if they wished to try the art. Three different ones decided to try their ability, among them, Kuda Bux. The first two were severely burned. Then came his turn.

HE CONCENTRATED HIS MIND on the idea that the fire was COLD. He told himself that it was cold and would not burn him. His concentration was so perfect that he was aware of the fire and nothing else. He walked across it, and was not burned. Much excited and highly pleased, he told himself that the power of magic was at last coming to him. He suddenly remembered that his yogi teacher had told him of certain holy men who were able to use the power to see with closed eyes, and decided that he would try for that goal.

A CANDLE WAS PUT TO USE  and each night he sat with the flame about sixteen inches from his face, level with his eyes, staring at the black part of the flame rather than at the yellow or mauve parts. Concentrating on the black part was simply to aid the entry into complete concentration. Soon the flame was no longer seen. He then closed his eyes and concentrated on his brother’s face. By the time his twenty-fourth year had arrived, Kuda Bux could hold the visualized face a full three minutes.

USING A PACK OF CARDS, after performing his usual exercise each evening and pausing for a cup of coffee, he concentrated on actually seeing the cards with eyes covered. (Kuda Bux eats meat and smokes, but finds that this has no bad effect on his special abilities.) Much as we do in our box experiment training, he would wait for a visual impression of what was printed on the card, then write down his impression, in this way taking up a number of cards before checking to see what his score had been. Almost at once he could make correct reading of about sixty cards out of seventy taken up.

Two years later HE WAS ABLE TO READ A BOOK “right through,” and at that time such reading or “eyeless sight” was added to his regular conjuring performance. Soon he was traveling in Europe and America. Although fire-walking is not part of his regular act, he has demonstrated it successfully at least three times, and under test conditions. It is to be supposed that he used his former method of visualization and concentration in which he pictured the fire as cold and harmless. In the London test (described in SSBM), he paused at the end of the trench of coals, lifted a hand, closed his eyes and, it was said, made a silent prayer. On one crossing he leaped suddenly from the coals to the ground at one side, saying later that his feet had started to burn. He explained later that he could not repeat a crossing at the request of his investigators because, as he put it, “the power has gone out of me.” It is to be supposed, that if he had been using his concentration method, he had exhausted the power to concentrate for the time being, at least.

SO WE ASK, IS TRAINING FOR FIFTEEN YEARS, with the yoga exercises and with concentration of the two parts of mind an absolute necessity for fire-walking or eyeless sight? We might also ask, is it a training that might result in the ability to heal slowly, instantly or otherwise? Or would it make a man free from the “sins” of hurting others when such hurts have taken the form of complexed guilts in the Aunuhipili? Or would it remove the shock complex or the influence of “eating companion” spirits which influence our actions, emotions, thoughts or, going beyond simple influence, obsess one to the point of taking over the body and keeping it?

THE SOUTHERN CALIFORNIA INDIANS whose fire handling and healing rites were described some time ago in one of the Bulletins, and who taught their methods to a Palm Springs artist, knew nothing of yoga or concentration exercises over a long period of years. They danced, chanted, brushed the coals with owl feathers, prayed to spirits of some kind and of some level of evolution, then – as they explained to their friend, imagined their hands getting hotter and hotter until they were as hot as the coals after which they picked up the coals and handled them with no resultant burns. The artist tried this method of making his hands hot, and was also able to handle live coals with impunity. He made no mention, in telling of his experience, of having to take a long training of any kind to be able to imagine his hands growing hotter and hotter and hotter.

IN HONOLULU, as Charlie Kenn wrote in his book, Fire-Walking from the Inside, the ability to fire-walk was thought to be gained by reciting certain set prayers, observing certain rituals in making ready the materials for the fire, lighting it, etc. The night before the performance, the Polynesian chief in charge of the work watched the piled logs which had been set ready to be burned next day, and when he was convinced that he had seen spirits of some kind dancing on the pile, decided that all was well with the magic end of things, and went home to bed. The next day, after the fire had been burned down and the bed of rocks was ready, he made a final set prayer, did a ritual beating of the rocks with his branches of green tea leaves, and marched unharmed across. Moreover, he invited the audience to cross, and in four tests, over 500 did so, with only about a dozen being, for some unknown reason, burned to a greater or lesser degree.

NOT FOR TWENTY YEARS had this fire-walking chief done fire-walking. There was nothing said of any period of practice except to memorize the prayers and the rites to go with them. Mr. Kenn was able to get himself initiated into the work and was assured that, should he wish to stage a performance at any time, he could do so. No healing was involved and no religious rite other than the prayer appeal to the “gods” who furnish protection if asked in the right way. The four performances were given to raise money to return a group of stranded young Polynesians to their homes on southern islands.

THE “GODS” WERE NOT EVEN NAMED in the ritual prayers. In one prayer one goddess is addressed as, “Oh-great-woman-who set-fire-to-the-skies.” In another place the phrase is used, “O host of gods! Awake! Arise!” If there was any concentration done on a mental or visual picture of the fire pit and rocks being made cool, it was done in connection with the fourth and last invocation, just before the first crossing, and when repeated exactly twice more for the second and third crossing. (Only then did others cross.) To refresh our memories, let us again consider these final words of invocation in their English translation.

0 ye attendants of the fire-pit!
Extinguish the flames!
0 dark cool heat! 0 light cool heat!
The fresh water! The sea water!
The heat of the fire-pit!
The low flickering of the fire-pit!
Hold up the footsteps of the common people advancing,
Fan away the heat of the atmosphere!
0 cold beings
Let us lie down together in this fire-pit.
Hold fast the fan, 0 Great-Woman-who-lights-the-skies.
And let us go to the center of the fire-pit.

Mr. Kenn wrote in trying to explain it all, “The Hawaiians say ‘Prayer is the most essential thing.’ The meaning is that prayer conditions a person to receive the blessing he seeks, and faith and understanding are the essential qualifications.

“Thus, from the native’s point of view, the materials used, and the invocations uttered, impress his mind that every precaution has been taken care of and everything is in his favor.

“He knows that his deities will come to his aid because he has taken care of them, for the life of the kahuna is the Aumakua, and the life of the Aumakua is the kahuna. Each needs the other to survive.”

THE SANDWITHS, GEORGE AND HELEN

The Sandwiths have, recently been making careful studies of fire-walking in Fiji, as performed by Hindus who have settled there, bringing their religions and rites with them, building small temples, and carrying on as they did in India. Last week a fine set of photographs arrived showing the latest set of ceremonies, also the ritual of cleansing, the procession and the small temple. With the pictures came excellent notes on what had been observed and what could be learned from the Hindus, the latter having come to be their good friends. In the light of the fact that we have not, after all these months, been able to say to a certainty just what fire immunity is or just what causes it, the fresh material is of great value. I will give parts of it here.

“During the ten days of purification before the fire-walk, the fire-walkers eat only fruit and rice, drink only milk or water, and remain entirely continent. They ‘tune into the Power’ at the temple, where the effigy of the goddess, Marriammam, seated on her tiger, is the ‘earth’ or focal point of the Power. They continually test the strength of the Power and their receptivity to it. When individual members are possessed by it, they are publicly lashed with a great whip by the High Priest or Sadu – holy man. If good progress is being made, the stripes will not draw blood or leave even a mark. One who is temporarily possessed by the Power will usually talk a lot and at a great pace. There is always someone at his (or her) side who takes note of what is said, and at the same time exerts a calming influence on the one possessed. Sometimes the person will throw himself about on the ground, foaming, while his temporary guardian talks to him gently until he is himself again.

“It appears that while individuals are possessed they give instructions to the others from the Power, these being duly carried out. The Power itself appears to give telepathic or intuitional instructions to those who are tuned into it. Our Hindu friends evidently do not want us to become clouded by religious dogma, for they use the word ‘Power’ when speaking to us of the goddess.

“Not only do the fire-walkers constantly tune into the Power, but they also appear to offer up Power (or the low mana?) to the effigy of the goddess at the focal point. After all, this is Huna in so far as offering mana to a Higher Being and tuning in with it. Mana is created by dancing and invocations. The High Priest and the fire-walkers dance in front of the effigy of the goddess – a doll about four feet high all decked out in finery. They form a circle before the shrine and point their left arms toward the center. Usually during the dance, one of the dancers will become possessed – giving a cry and falling to the ground.

“During these preliminary rites and while the preparations are being made, the Power inside the temple becomes as much as one can bear. When we were taken inside for a ceremony of initiation, it had the effect of making both of us want to dance for joy! The Auhane becomes numbed, and there is a strong urge to behave in a purely intuitional manner. The Power appears to the inner vision of those in the inner temple as goddess Kali or Merriammam.

“This very personal approach to the Power was demonstrated for us at another fire-walk at Navua, when we saw a lovely Hindu girl of about sixteen approach the fire with both arms outstretched, and a smile on her lips as if she were just about to walk into the arms of her lover. She danced across the fire, with her cotton robe around her legs un-scorched. Last year at Suva, the High Priest walked across the fire with his cotton robe dangling just a few inches above the coals although the heat was so great that it scorched ones face twelve feet away from the edge!

“Materials do not scorch during the fire-walk. The Power seems to be very constructive. The night before the Suva fire-walk, this year, we saw a girl who was perhaps in her late twenties carried up and laid before the outer courtyard of the temple in front of a bowl of fire. We were informed by one of the onlookers, a Muslim policeman, that the girl had been paralyzed from birth. The High Priest came out of the inner temple and spoke to her; within a short time she was wagging her head from side to side, and before long she got up and staggered toward the temple door with a shambling walk like that of some strange animal. This she was able to do unaided, although her mother walked by her side. She cast herself down before the Power and remained some time in deep prayer, then arose, and walked off, apparently cured.

“Many of the women came to the temple to be cured of barrenness. We were informed that the treatment was very effective. A sacred phallic stone inside the temple is probably the focal point used by the Power in this type of healing ceremony.

“The High Priest also casts out devils. We heard a man screaming in front of the temple, but there was such a crush of people that we could not see what was happening in this instance. However, one of the Committee of Fire-Walkers told us later that the High Priest will advance on the one possessed by a devil and seize him by the hair, holding him in that way while someone else pinions his arms. The High Priest will then talk to the devil inside the man or woman, and ask it why it has come to live with and prey on its host. After hearing the explanation – which the devil evidently is forced to give because of the superior Power radiating from the goddess through the High Priest – the High Priest orders the devil to leave the victim and never return. It is warned that if it is so foolish as to return, the Power will destroy it.

“This technique reminds one of the methods used by Dr. Carl Wickland, as described in his book, Thirty Years Among the Dead. He conversed with the spirits after they were dislodged by electric shock from the patient and had entered the body of his wife, who was a medium. Arguments and explanations and the help of spirit guides caused the devils to go.

“Before the fire-walk this year in Fiji, we went to see our friend, Mr. Lawes, the Commissioner of Police, who had recently arrived in Fiji from Kenya Colony. We asked his opinion of the fire-walk, and he immediately summoned one of his senior officers and put the question to him. This officer told us that all of the Hindu fire-walking there was considered genuine, and explained that it was nonsense to say that anything was used to put on the fire-walker’s feet. They walk barefoot about ten miles along a hot and dusty road during the last two days of preparation, from the creek where they are ceremonially bathed, to the temple. Also, the sharp wires and skewers thrust through the cheeks and skin cause no flow of blood when withdrawn. The fire-walk itself is so hot that if a handkerchief is throw upon it, it is consumed at once.

Here are the descriptions of the accompanying photographs: [Not included]

1. Old effigy of goddess Marriammam – sitting on a tiger – being carried in the procession before the fire-walk.
2. The new effigy of the goddess, carved out of a log of wood by an old man of Nandi. The effigy may be seen as it stood in place in the temple before the fire-walk.
3. Lighting the fire. About 40 tons of wood were burned, taking some 14 hours. The fire is lit in a small square trench inside the fire-pit on top of some fresh limes. A fire-bowl is brought from the temple, no matches ever being used. Thousands of prayers, written on paper, are burned, together with dry mango sticks and blocks of camphor. Warm butter is added to the conflagration, and more camphor until the blaze is sufficient, then the logs of wood are stacked on end in cone fashion over the flames. The little boy standing to the right of the fire in the picture walked over the red hot coals on the following day with complete confidence. On the left is shown an attendant holding a long whip lash used for keeping away Fijians, with their ‘unclean black magic.’
4. The burned down wood leaving a heap of ashes and live coals, ready to be raked out level before the temple for the fire-walk.
5. The fire-walkers at the creek immediately after the purification rights and before walking in the procession to the temple.
6. Fire-walkers, after the purification rite and still at the creek, having the wires and skewers thrust through cheeks and folds of skin. These will not be withdrawn until after the fire-walk. Upon withdrawing them, no blood falls. No pain is felt.
7. Fire-walkers with all the wires and skewers in their bodies ready to begin the walk in the procession to the temple for the fire-walk.
8. Fire-walkers holding rods and leaves of the Neam tree as they walk in the procession.
9. A fire-walker saunters across the fire followed by a small boy and two men carrying on their heads Khalasams – like large cones of mixed greenery – (one for each effigy of the goddess).The Kalasams represent the Super conscious state of mind, and are somewhat similar to the auras which Verne Cameron has located just above the head with his Aurameter.
10. Fire-walkers crossing the long bed of coals and ashes.
11. Fire-walkers crossing the long bed of coals and ashes.
12. The procession on the way from the creek to the temple, showing the two Kalasams being carried on the heads of fire-walkers, and the goddess, mounted on her tiger and shaded by umbrella and ornaments.

“One fire-walker remarked to us after the ceremony, ‘This is something that really works. It is not just talk and promises.’ He also said that Europeans can also perform miracles of healing and fire-walking by tuning into the Power, if they will undertake the rigorous preparations of purification beforehand.

“One of the men, who carried a Kalasam on his head – ordinarily an attendant at the Suva hospital – told us that it was a terrific honor to be allowed to carry a Kalasam. He also said that one can never tell how one is going to cross the fire until it is reached. One might dance ankle deep in the ash and coals, or one might find that despite all the preparations, the best that could be done would be to run across – quickness and slowness depending on the state of inner purification and upon the tuning to the Power.

“During the fire-walk, one man who was carrying a Kalasam crossed successfully the first time, but upon starting the second time, began to dance on the red hot ashes, and to our horror suddenly started to stagger. Somehow or other he got to the side of the pit, still with the Kalasam on his head, but some of the flowers had fallen off of it on the bank. The High Priest, who had been standing near the spot, and who quite possibly expected something to happen, was furious with him. Later we were told that the cause of the trouble had been the touch of a European man with a camera – a touch on the arm which had defiled the fire-walker. Next year greater precautions will be taken to prevent such a happening.

“Another man, who had gone through all the preparations and purification to get ready to fire-walk, told us that he had been bitterly disappointed and could not take part in the fire-walk because his wife had come into her period just before the ceremony and therefore he was defiled.”

Our warm thanks as HRAs are extended to Mr. and Mrs. Sandwith for their good work. It is to be seen that what one believes has much to do with the ability to fire-walk, and probably just as much with the ability to heal. In the Hindu ceremony and beliefs, it is evident that some degree of spirit or spirits – high or medium or low – contact and influence the living. The familiar mediumship of the West is at once recalled. The famous medium, D.D. Home, even when not in a trance state, picked coals from a fire and handled them with ease. He shared this immunity with others, once taking m blazing log from the fireplace and laying it in the arms of a lady. Neither she nor her garments were scorched. All the explanation ever given by Home for his ability to control temperature, in so far as find recorded, was, “Isn’t God wonderful?”

WHAT SHALL WE CONCLUDE, IF ANYTHING? We can hardly deny the fact of fire-immunity or supernormal healing, be it fast or slow. We see that Kuda Bux simply concentrated on a mental picture of the fire-walk- being cool, and, so far as practical results were concerned, it became cool for him. The Indians and the artist reversed the process and visualized their hands growing as hot as the coals, so that they could be made no hotter, and, therefore, could not be injured. On page 39 of SSBM I told of a stage magician who used this form of genuine magic to enable him to handle fire in several ways. He made no preparation at all before his performances, having trained himself to recognize a form of consciousness lying behind fire, and to call on it for aid automatically, simply by beginning to perform his act.

IS PURIFICATION NECESSARY? And, if so, what is it that we must cause to go from us, bodily or mentally to make us pure? Is the sin of hurt defilement? Are the things which the Hindu fire walkers consider defilement really such? Is it because of a lack of power to concentrate that we fail? Are we unable to make and hold the desired visual picture long enough, and to the exclusion of all extraneous mental images from the Aunuhipili? Or, is there a Aumakua or a goddess or similar Higher Entity who can be asked to give the fire-immunity, or to heal or to cast out devils? If so, must we be sure to observe exact rites and to repeat exact chants? Is the Higher Entity so exacting – such a stickler for points that seem to us on our lower level nothing less than silly? And how about the obsession or mediumistic angle, and the force or “Power?”

WHERE DOES THE COMPLEX COME INTO THE PICTURE? Was there a clearing out of fixations accomplished in any of the cases we have been considering? Was it consciously done by any of the performers? Not so far as the records show. Well, what then? Dare we decide that once we contact the Aumakua or an entity of that level of evolution, and make ready to work with it in close cooperation, it will attend to the job of removing for us the fixations which may stand in the way? In our recent discovery of the strong indications in the foot-washing rite of Jesus, of some such mechanism of fixation removal by the Aumakua, we seem to have this decision given backing.

WHAT DO YOU THINK? I am like one of my old friends used to say, “Just a young feller trying to get along,” and I am frank to admit puzzlement at this stage of the research work. How do you figure it out – if you do?

MFL

HUNA DIRECTORY:

• No. 11. Mrs. Ola May Womack. Asks to have her name removed until later as she wishes to drop the Bulletins and take a course.
• No. 54. Franklin Llewis, F.H.F., 1621 So. Grand Ave., Los Angeles 15, Calif. One of the most seasoned HRAs. With us from beginning. psychologist, editor, writer.
• No. 55. Mrs. Jessie Mead Rose, 616 So. Mills St., Madison, Wis., who recently joined with HRA T.A.L. in the successful telepathic healing experiment in which contact was made via letters and signatures, has been asked to try to help others of the HRA. She wishes to announce that she will be happy to comply with such requests, but that it will be necessary, when taken away from her regular work for that purpose, to be helped by love offerings commensurate with the time expended.

NOTE: Former HRA Charles Pitts, has resigned to study another religion. He may or may not be willing to continue healing efforts.

The Long-Bovis Biometer

(Biometer directions)

If no board is at hand, place your Biometer tape and plate on a table or other flat surface with the plate before you and the tape extending to your left. Take a signature written in ink on paper and fold it so that it will stand upright by itself and can be moved back and forth along the tape. Place it at about 240 degrees, then hold your pendulum over the plate. It will swing along the diagonal lines to give first the “will” pattern, as shown on the sheets enclosed herewith and taken from an earlier Bulletin. The perfect will is a swing on the center line to and from your body. If the swing is to the right of the line it shows a constructive person, if to the left, a destructive person. If the pendulum pauses and then swings to make a “V” the person is easily influenced and neither good nor bad.(Bulletin 22 gives the Brunler scale of meanings for the degree readings. Bulletins 88 and 101 give the pattern meanings.)

When the “will” pattern finishes, the pendulum will begin to swing in a circle if the person has a well developed “personality” or Aunuhipili drive. A clockwise circle is good, a counter clockwise bad, as relates to the natural drives of the Aunuhipili: A large and perfectly round, clockwise circle is the best indication. Small circles or one flattened and whose axis keeps changing, show a condition needing correction – perhaps complexes, much indecision or even spirit influences of a large or small obsession strength. If the circles are also counter clockwise as well as flattened and weak, the Aunuhipili is badly in need of help. If the “will” and “personality” patterns are both destructive, the person may be too destructive by nature to be helped.

When finished with the reading of “will” and “personality,” the pendulum will then, if you look at the signature and ask what the degree reading may be, begin to swing to and from you over the plate, to one side or the other of the middle vertical line. Move the signature with your left hand, slowly, pausing every few degrees and moving it away from the plate. (Start at 240 degrees, as this is below the average reading, which is 250 unless you are reading for a subnormal individual.) When the pendulum swings back and forth exactly on the vertical line, write down the degree on which the signature paper stands. Continue moving the signature away and testing with the pendulum. You may find several points at which the pendulum swings on the vertical line. Note them all, and then go back to test the points to see at which the pendulum gives the strongest swing on the vertical. This is the proper degree reading for the combined Aunuhipili and Auhane or “soul.”

A signature written during or just after prayer will read higher, sometimes as much as 100 degrees. The ‘circle’ reading for a person who is ill may be weak. Many people have so small a circle that it gives hardly any reading at all. This indicates a poorly balanced nature in which either the Aunuhipili or Auhane is weak or undeveloped.
To test a person directly, have him place the tip of his right hand on the tape instead of the signature, and make the reading as of from the signature, having him move his thumb tip back and forth along the tape instead of the signature. For children, a thumb print of the tip of the right thumb may be used. Physical conditions may make readings vary considerably. Take on a surcharge of mana and see how your circle increases when someone is reading you from your thumb tip. (Left handed people use the left thumb tip.) If your reading is over 340, you should be able to learn to use the Biometer. This is a matter of practice. Keep trying.

Direction: Cut into trips on the double lines. Lay the 7 strips in a line, fastening together with Scotch tape an overlapping so that you Got a tape measure re reading P the scald from 5 to 700. Those are Bovis degrees biometric Lay the lead plate so that the let edge touches the 0 point on the tape. Unite with Scotch tape on back of plate and paper. If possible, mount all on a board. 1×5x6ft, if ordered frog a lumber yard will to right as it will come dressed about 3/14-.41 inches by 6    full feet. Fasten tape measure of Bevis biometric do roes to board with Scotch tape, also the plate or tack the latter. It should look like this:

Click Here for a printable .pdf file of this chart.

May 1, 1952

THE $64 SAUCER QUESTION GETS A SWIFT ANSWER

On page 3 of Bulletin 76, I expressed myself as follows, “Can someone tell me what those ‘intelligences’ who guide the several kinds of flying saucers would want down here?” I was delighted with the swift response from all sides. From Colorado came a letter telling me of a psychic who was in excellent contact with the saucer men and who found them friendly, wise and inclined to be helpful. From two sources I learned that on the desert in the Palm Springs region of California, at Giant Rock, a group led by a young man of fine psychic abilities had been for some time in contact with the visitors and had accumulated enough notes from the trance sittings to make a book. Individuals at the seances report being able to experience a rather amazing process of some kind which I gather is to enter some sort of “tube,” real or of aesthetic material, and in some way visit the saucer people on other planets or aesthetic levels and to return with a very excellent sensory set of impressions. I have been unable to get the exact nature of these impressions, but was assured by one friend who phoned me, that she had taken her turn at this form of astral or psychic travel and was convinced that her experience had been actual and real.

ALL NIGHT LONG these seances continue, with breaks for refreshments, and the description makes one wish to attend and hear and experience and be amazed – at least be well entertained. (Cigbo says to tell you that he understands they have real cream for the coffee, and that as far as he is personally concerned, he could go for EVERYTHING from sailing through the tube into space and back to the matter of the saucers, and especially saucers with perhaps cream in them – in which case he could go for this set of explanations “crook, rine and stinker.”) There is a motor court close, and I believe a good place to eat. Seances are held once a week and the public is not locked out so long as the ones asking permission to attend are sincere in their interest and not filled with the unholy zeal of the type of psychical researcher who is convinced ahead of time that spirits do not exist and is out to prove it at any cost.

USUAL BSRA releases turn out to be the best source of well organized and classified information. This covers every angle, giving all that is scientifically or speculatively possible, then digesting the best obtainable psychic information to a careful nicety. The May 3 SRA release made up to send out to the authorities and those of the public who might be in key positions and in need of briefing on the subject, as of 1950, is still as good and as inclusive as when HRA Meade Layne made it up and sent it out. Much new material has been added and released, and more is on the way, but the basic ideas continue to stand. Since the Pentagon has at last admitted that they can no longer deny the fact of saucers, and since the public has been told of this by LIFE and some millions of heads have peen jerked up out of the sand, there might be panic of the first order should too many saucers suddenly visit us. The BSRA labor of love “for the good of the order” may yet pay off in a large way.

ONE HRA RESERVATION on the general opinion that the saucers are from extra-earth places of origin, needs to be set down for the record.  Here it is: “Will you fellows please move over on the saucer bench, and make room for Mary and me? Remember our FATE magazine article, written months before publication – at the height of the official pooh-poohing about saucers? In it, Mary says saucers are real, and adds that they are earth-made; the latter hasn’t been proved, but the first now is considered a fact by intelligent people, belatedly.” (Article by HRAs Hal and Mary Falvey, who are doing some remarkable investigational work on past incarnations in terms of the Aunihipili and the Auhane, in an endeavor to get back to the time when the present na Auhane – their own – were graduating from the Aunihipili state. If this is a success, they will then try to get back to observe the transition of the present na Aunihipili from some subhuman level to that of the Aunihipili human. They are back to about 1300 A.D. so far, and into an incarnation in what is now Serbia. Words that are picked up seem to be in antique Serbian. If any HRA linguist is in a position to pass on such words, will he communicate?)

Hal writes: Bulletins 75 andD 76 are HISTORY-MAKING. You are getting at the ’strong meat’ mentioned, but not revealed in the New Testament. Incidentally, since the TEACHING is always greater than the teacher, you have made immaterial the old question of whether Jesus ever actually existed. I think He did, but His purpose was the teaching, and HERE IT IS. Truly, if Yoga means the yoking-together of knowledge – by implication, very deep knowledge – you are a Master Yogi. Does the New Testament give us, ‘Take my yoke, for it is light,’ etc.? I believe Jesus meant, ‘my Yoga, my philosophy.’”

COMMENT ON “YOKE.” Yes, Hal, you have something important there. Let me give the last three verses – Matt. 11:28 to 30.

“Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls for my yoke is easy, and my burden is light.”

In Huna, as shown by the recent studies of many words and roots, the “burden” is the load of fixations which ties up and wastes much of the mana. This “burden,” at its heaviest, is the CROSS, under which Jesus grew so weak (lack of mana) that he fell, so that he had to have another come to carry the burden for him (as one could not wash one’s own feet, in the rite coupled with the Last Supper). The “yoke” was not the one used on oxen. It was the pole on which two men carry between them a single burden, sharing the load. The hidden or secondary meaning of the word (au`amo) is to help another get rid of his burden of fixations by the symbolic process of washing (root au) them away. Jesus was offering to teach the secret of the existence of the fixations and the method by which two people, with the help of the Aumakua of each of them, and of the Aunihipili of the helper, could get at the fixations and drain them off.

“Meek and lowly of heart” give us the Aunihipili, which Jesus represented in his person, just as he frequently represented himself as the Aumakua. “Easy” has the Huna meaning of being able to do something, and to cause something to come forth, so we see that the person who helps another in this way is the one who is able to get the fixations to come to the surface so that they can be drained off. The one doing this work is NOT the one burdened by the fixations, so his burden is both easy and light. “Rest” is freedom from sickness, pain etc.

THE HEART IS THE SYMBOL OF THE AUNIHIPILI all through the teachings of Jesus. The Huna word is naau which included all the organs inside the body. “My burden is light,” gives us, “My burden of fixations now weighs less or is lighter” (pa`o`no ma`ma,) and the root and hidden symbol meanings are these: “My fixations have been removed by the symbolic process of digging them out as a bird (spirit or Aumakua symbol also) digs things out with its bill, (pa: “to strike,” symbol also of contacting the Aumakua via the aka cord, and o: “to open or pierce with something pointed and sharp,” symbol of opening the fixation or recalling it to memory to drain it off.) The fixations were as if hidden in a pit dug secretly in the ground, (the combined roots, pao, give this meaning.) The symbol of the pit is a variation of the “black sack” in which memories are stored by the Aunihipili, and in which fixation memories become lost to the Auhane, but not to the Aunihipili. To have these brought to light is the purpose of the “digging up” process. And, when the fixation memories or second class “sins” are brought up, they then are rationalized and the heavy charge of mana tied up in them is released by the symbolic process of “drying them out” or removing the water, which is the symbol of mana. The roots of ma`ma: “To be light in weight,” mean “to dry out, fade or wither as a flower or plant,” the now familiar symbol of draining out the water-mana charge from a memory-cluster-fixation.

IF THE AUNIHIPILI THINKS ITS SURVIVAL in some way depends on what it believes to be a fact, although the true condition is just the opposite and the belief is bound up in a fixation, it, the Aunihipili, will do its best to prevent the fixation from being touched and drained off. For example, if there are deep and fixed beliefs in the dogmas or external teachings of Jesus, the person afflicted with such beliefs will find much internal emotional reaction against such discoveries as we are now bringing to light in Huna research into the Old and New Testament teachings. Several HRAs have evidently reacted (to various degrees) in this way. They are unable to hold off and keep the open mind of the true researcher until all the evidence is in, but suddenly find themselves throwing out Huna, suddenly thinking it is “black magic,” or that it has been the cause of some illness or trouble which has overtaken them. They usually do not realize that what we are finding has nothing to do with the morals and ethics of the teachings, or with the fact that we need to make amends for sins of hurting others. Nor is the question of whether Jesus lived, was a man, or was a god or a combination of the two at stake. Even the matter of whether he lived, and died on the cross, in the literal sense is not involved. What IS involved is the Huna lore symbolized or hidden behind the very words of the accounts. We are finding new light on the nature of man, on “sin,” on the fixation and the need to remove it, on the part played by the fixation and its removal in healing and in living the fuller life in which all of our faculties are greatly released and enhanced for better action.

“YE SHALL KNOW THE TRUTH, AND THE TRUTH WILL SET YOU FREE” could be our HRA motto. A “true” thing is one correctly thought of with the Auhane mind. It is a memory fully rationalized. When a false conception is formed by the Aunihipili and made into a secret memory, it is the reverse of “true,” but if the fixation-memories can be dug up from the “secret pit” of the Aunihipili and rationalized – their correct meanings seen clearly – one then knows again the TRUTH and is SET FREE of the bondage to the things of “darkness.”

IN A LETTER OF RESIGNATION, one HRA wrote, “I believe Jesus did live in the flesh. I was baptized a Christian and that is what I want. I have studied with the idea of trying to throw more light on the teachings of Jesus. When I became ill I realized my true feelings on that score, and I wish to make a fresh start. I can see that being an HRA was a mental block to me, even though I do agree on some of the Huna beliefs. And the strange part is that I discovered that I had many beliefs and even fears that I had not been aware of. I even found out that I wasn’t as good a Christian as I thought I was and that I have to start the climb again toward the light. Another period of being born a new.”

TO BE “BORN AGAIN” in the orthodox Christian way, is a very vague and uncertain process of repentance, baptism, and receiving a mystic gift of something difficult at best to understand: the “Holy Spirit” or “Comforter.” The Huna word for “to be born” is ha`nau, and the roots give us the secret of what has to be done for a new birth. One throws up and chews again the cud, as a cow, and one breathes hard. This is a picturesque symbol of the undigested or unrationalized fixation-memories which have to be “thrown up” and “chewed again” or brought to the light and rationalized. When the mana charge is in this way drained out of the fixation, there results a thing which is called “ventilation” by those using the modern Dianetic methods, and which is a more labored or harder breathing. It may be a few yawns. (To reincarnate is not to be born again, in the language of the Secret. It is “to have a new life,” ola`honua, as I understand the words and their meanings and symbols.)

DIANETICS CHURCHES  have recently been founded, so clearly have a few individuals seen the religious implication of the fixation. This information comes through Dwight H. Bulkley. The churches are both in Texas. One is called “Church of the Wayfarer,” the other, “Church of the Transition.” Mr. Bulkley, by the way, is the author of a book, THE MECHANISMS OF LIFE, which he describes on the cover as, “A preliminary release of discoveries inaugurating a revolution in the life sciences – with the physicochemical secret of life itself, mechanisms of integration, mind, memory, responses, psychosomatics, telepathy, and techniques for perfect health and sanity.” The book is one which a student of the “life sciences” will find most interesting. Not being such a student, I cannot venture to express an opinion on the validity or importance of the discoveries and of the theories. A good outline of Dianetics, as it was in its first presentation, is given and is very helpful in getting at the basic ideas and theories in the first book on the subject by L. Ron Hubbard. Mr. Bulkley’s book may be had from him. $2.08. 350 So Mills Ave, Claremont, Calif. To bring us more up to the minute on Dianetics, he writes, “I have accepted the HANDBOOK FOR PRE CLEARS as the best of Hubbard’s works, combining the ‘higher echelons’ of processing. One does not have to accept his theories, but merely DO the stuff step by step.

The ‘de-conditioning’ is there, all through it scanning and scanning, running and running. It is a repetitive process just the same, but ‘running’ whole groups and batches of engrains via their emotional and thought common denominators. “Scanning” is going back over the memories which one can recall and reliving events in one’s life. If one touches on some event to which a fixation or “engram” is related, there may come yawns or heavier breathing as the process of remembering, reliving and rationalizing the event takes place almost automatically. In my personal tests of this method, I found, rather to my surprise, that this heavy breathing (ha) effect came when I touched on events in my life which I had not suspected of leaving their mark on me in the form of a fixation, even if but a small one. When one is thwarted in a strong effort, greatly aroused emotionally, or suffers sudden shock or pain, the fixations seem to form most readily. I reviewed all such moments which I could recall during the course of a sleepless part of a night, and I found that by asking the Aumakua to cleanse, kala: “restore light,” or “forgive”- these “sin” events which were “missing of the mark” or a departure from the normal course of living, I seemed to be freed of the element of fixation held by the memory of the event recalled. Later, upon again recalling the memory and reliving the event, I found that there was no longer a “ventilating” reaction and that I was able to see all events so handled with something like a new and more rational point of view.

THE HANDBOOK FOR PRECLEARS, of which Mr. Bulkley writes, should still be available from Don Purcell, Dianetics Foundation, 211 West Douglas, Wichita, Kansas. $2, post free. I understand, however, that L. Ron Hubbard is no longer at Wichita and that there has been some diversity of plans and changes in organization. This HANDBOOK contains instructions for anyone to follow to take steps toward correcting his pattern of personal reaction to things and conditions met in life. Charts are given to help one see where one may stand on the mental “tone scale,” or, we might say, how “mature” of mind one may be. Pages of classified concepts are given so that self-examination in relation to them can be carried on over an extended period of time. One’s outlook on life and in-look on one’s own habitual reactions should gradually change for the better. It is stated that while one may be less than “clear” at the end of the work, an “auditor” should find it very much easier to complete the task of clearing away all engrams and restoring the one audited to his best.

ROME NOW QUALIFIES ITS “NO.” In the last Bulletin I mentioned the painful fact that one of the men high in the Church at Rome had written an article warning that any of the faithful who used psychoanalysis or allowed it to be used on them, were in grave danger of committing “mortal sin.” I am happy to be able to report that in TIME the matter was recently discussed and the news given that the position had not been official and was modified to some extent, being left in part, at least, to the decision of the individual. This is indeed good news. The door has not been slammed tight against the findings of modern days.

THE HRA AND HUNA PICTURE BEGINS TO COME TO FOCUS. In our first beginning steps as HRAs, we recognized the fact that we were confronted with the need of a practical way to enable us, as individuals, to get at the fixations and clear them out in order to permit the individual to accept healing from na Aumakua. Lacking na kahuna, and lacking a laboratory in which one person could work on and with others, we made no satisfactory progress in this direction.

We did manage to get enough experimental work done to show that mana could be transferred through the hands with thoughts of healing and beneficial results often obtained. Failures were blamed on the fixations held by the one receiving no benefit.

Psycho-analysis offered little help in getting rid of fixations in so far as our needs were concerned. The money and time costs were too great. Then came our hopeful inspection of the “writing down” methods which promised to get at and reduce fixations, but which had evident faults.

Dianetics challenged the theory that the Aunihipili could not be made to pass up memory-fixation units so that they could be rationalized. New theories were advanced to account for the formation of fixations, and stress was laid on the prenatal sources of “engrams.” This soon led still further back, to engramatic conditions formed and fixed in past incarnations (matching on a microscopic scale the general idea of karma as a retribution).

Many eager workers, including L. Ron Hubbard, who may be said to have constructed Dianetics and to have made it into a popular process, made additions to the theories and practices in this newer approach to psychoanalysis.

The element of religion and the Superconscious or Aumakua, had been left out of Dianetics at first. Later on, these began to be given a place. A.L. Kitselrnan’s “E Therapy” went far in this direction, his “E” being anything believed by the individual to be God or a god, or Higher Being who could be appealed to take over the direction of the endeavors of two people to get at the fixations of one of them and drain them off. Then, in our HRA research, we suddenly discover in the Bible an amazing mass of Huna hidden behind words, symbols and acts. Jesus suddenly stood out as a master kahuna and as one very evidently versed to the last degree in Huna and expert in the art of finding and getting rid of fixations. In addition, he appears to have taught all the things which we know, which we guess at, and which we have not yet come to guess at.

“Sin,” as a hurting of others, and as the “missing of the mark” caused by fixations – a second kind of “sin” begins to mean something definite. The help of the Aumakua in “forgiving” or cleansing away the fixation-sins is shown to be very great. It is almost enough for those who are but slightly complexed. For those complexes, to a middling degree, there is the “foot washing” rite in which the fixations are worked over by two people teamed up as are “auditor” and “preclear” in Dianetics. In cases where the fixations are so great that desperate measures are needed to rescue the victim, the ministrations symbolized by the crucifixion are indicated to be the answer. (At present, in the study of the Huna hidden in the rite of the crucifixion, there are strong indications that we are going to find the use of “shock” methods involving very large accumulations of mana. The angle of obsession also is not to be overlooked, even if handled in a different way and described in other rites in the New Testament.) In any event, the prospect seems very bright at this time for our ultimate success in recovering Huna in full workable form.

The many and frequent recoveries from physical ills on the part of those treated by the Dianetic type of therapy, seem to indicate that the Aumakua almost automatically heals our ills as soon as the “path” along the aka cord of contact between the Aunihipili and the Aumakua is “unblocked” by the removal of fixations. This healing is not always instant. Mr. Hubbard has found that in many cases, the healing comes after an unexplained time lapse of about three days. Again calling to mind the three days of Jesus in the tomb before the resurrection. (This 3 to 4 day time lag is something which we should all keep in mind. Quimby ran into it in his healing practices. We will all do well, if our Huna-type prayers do not get instant answers, to hang on patiently and allow three days or a bit more for the Aumakua to work over conditions in the Aunihipili or in general surroundings in order to give the answer.)

The doctrine of “original sin” bids fair to be replaced by the prenatal “engram,” or even by fixations rooted in a past incarnation. The dogma that “All men are miserable sinners” may well be modified to read, “but some are more miserable than others, according to the degree of fixation from which they suffer.”

THANKS TO DR. BRUNLER AND THE BIOMETER, we now have in his methods, a way to help sort the sheep from the goats – the innately destructive from the naturally constructive individuals. The “devils” or those naturally “bad” can be identified by their Biometric pattern, as can the naturally “good.” Efforts to help others to the “salvation” of freedom from fixations can be made with greater chance of success with the help of the Biometric type of preliminary test for “pattern.” By separating the “good” from the “bad,” we can soon find out what, if anything, can be done to make a good man out of a naturally bad one. We may also work out a method through which we can run a test and find out whether a person is obsessed or influenced to a degree by spirits or “secondary personalities.” We will also benefit greatly in our efforts to “wash feet” or help to carry “crosses,” by being able to determine the Brain Radiation or “soul” I.Q. – evolutionary progress – through the Biometer reading. The average individual who attends church contentedly and is happy to accept what he is told by the preacher, ranges between 250 and 260 degrees Biometric, I understand. Very few persons with readings above 330 are found in the churches unless as leaders. This knowledge of the nature of individuals, to be had through the Biometer, will eventually dictate the type of approach to be made in offering help to get rid of fixations. In addition to the Biometer, there are “radionic” instruments already in use to measure the physical reactions in the body of one being “audited.” I am told that when a fixation is touched upon, even obliquely, the indicator of the instrument will at once swing off the central point at which it shows conditions “normal” or in balance.

SHORT-WAVE ELECTRICAL RADIATION of various glands has been mentioned by Dr. Westlake, HRA, as a promising aid in clearing out fixations, even as a way to clear them without much work on the mental-emotional levels. In addition, there is a type of radiation given through the hand to the patient. This also has produced gratifying results, I understand, but the details are not familiar to me as yet. The Eeman Circuit, mentioned before in the Bulletins, has often been found, upon application in the correct way, to cause the patient to begin remembering the fixation-memory units, to describe them and to allow help to be given to drain them off.

MEDICINES may also help. The Bach Remedies are prescribed to accord with the mental states of the patient as well as through the use of the pendulum or the psychically trained hand without pendulum or instrumental help. Standard medicines may also be useful. Poisons in the body are known to cause insanity rather often. These can be eliminated by operative (teeth) and other means.

TIME CHANGE FOR THE TMHG WORK

The TMHG prayer time is being changed to fit daylight saving changes as of April 27th. California clocks will be set forward one hour. As the hours of 3 and 7 continue to be used, advance by one hour the time you use. If you are going on daylight saving time, you will do this automatically, if not, join in an hour earlier than before. Both the old and new hours will be observed here at the Study until May 6th, inclusive, so that this notice can have time to reach all HRAs in USA.

Additional healing work of the “absent treatment” kind, based on the Huna kind of prayer action, is now being offered by two HRAs, Mr. Clarence Hubbard, 151 Farmington Ave., Hartford, Conn., and Mr. Charles L. Pitts, P.O. Box 562, Sunnyvale, Calif. Your name, written in ink, and your request for help may be sent to either or to both as well as to me here at the Study. Others who wish to offer help such as may be given through prayer, are invited to send in their names and addresses. Mr. Clarence Hubbard has offered to help form a committee to take care of this augmented service, so write to him. Mr. Pitts has been taking over the healing part of services at a small Spiritualistic church in his neighborhood, and will be happy to meet any HRAs in that vicinity or to treat through prayer and contact.

In any case, it will be necessary to report results or lack of them about every ten days. Stamped and self-addressed envelopes should be sent with letters to make things easier for these busy business men to carry on in this labor of love which is the first small step toward the laboratory we hope to have in due time.

YOUR NAME AND ADDRESS will be published in a special Bulletin to enable you to get into touch with other HRAs if you wish. I will assume no responsibility in the matter, however. If you are a bold spirit and if you feel you can hold your own against any person who may contact you through this list, and if you feel it would be good to know other HRAs, and perhaps write back and forth or visit, ask to be put on the list. This step is taken because of the feeling on the part of several HRAs that those not wishing to be hovered by me should be allowed to know other HRAs and so build a spirit of friendly cooperation. Please remember that I know few of you except by letter. If someone turns out to be not of your liking, blame yourself. If someone turns out to be a delightful friend, I will happily accept all the credit and thanks. Copies of the list will be sent only to those who are themselves on the list unless those on it decide that all HRAs should know who is willing to chance getting acquainted with any or all HRAs. Names should be sent in at once. Suggestions are welcome so long as they are not such that I would have to have more time available to handle them. (Send phone number.)

FODOR ENCYCLOPEDIAS ARE BEING LOCATED from time to time. Prices run from $10.50 post paid to $15.50, depending on the condition of the books. Let me know if you want one, or if you have one to sell.

BACH REMEDIES, with diagnosis and bottle of drops to fit one’s need, may be had in Los Angeles from Dr. Geo. E. Crowle, 3984 Grand Ave., so I am told by HRA A.F. in a recent letter. Here at the Study I have received half of the 36 remedies without customs trouble and hope to get the other half for experimental testing. Also the book by new HRA Nora Weeks, heading the “Bach Team” in England, giving Dr. Bach’s life story, and some News Letters. (To be reviewed later.)
MFL

September 15, 1950

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

MANY GRAND LETTERS have come in during the time since the last Bulletin was mailed. Herewith my very best thanks for those not marked “urgent” aid “no answer required,” also for unmarked letters and notes which were enjoyed even more because they were not answered and more time was allowed for work here at the study.

CIGBO SENDS HIS THANKS

Cigbo sends his thanks and most musical “MEOW!” to all of his “Aunts and Uncles” who have remembered him. Someone sent him two “perfectly wonderful dollars” but didn’t say who they were or have a return address on the envelope. The postmark could not be made out. Cigbo has credited the gift to the Po`e Aumakua and has spent it for stamps. He wishes to tell you all that he has never lost a bill, check or stamp that came folded loose in any sealed envelope. But he has lost his best Sunday temper several times because some Auntie or Uncle has stuck a stamp to a letter or has used a stapler to staple check or bill to a letter. Cigbo breaks all his claws trying to get the staples pried up. Worst of all is the bill that is stuck to the letter with Scotch tape and which gets peeled in taking off the tape. Cigbo wishes to ask, “How would YOU like to break all the claws off of your front and hind paws opening your bulletin if I borrowed boss’s stapler and clinched all the pages together right in the middle, or stuck the sheets together with some of that glue [or] did something else that was terrible inconsiderate?” Last but not least, Cigbo sadly announces that next month is time again for the quarterly sorting of his list to see who hasn’t been heard from for so long that he must be placed on the “inactive list.” As stamps and envelopes are in short supply now, “Cigbo warns that this time no letter will be sent – the Bulletin will just fail to come. (About ten Bulletins come back each month from HRAs who have lost interest or have moved away and have not had the grace to send a postal to say “Please stop Bulletin and count me out.”)

A QUESTION HAS BEEN ASKED

A question has been asked by HRA R.L.A. concerning the pronunciation of the several most used words in Huna. In Hawaiian, the vowel sounds are approximately: pronounce a as in arm, e as in obey, i as long e in machine, o as in old, u as in moon. Accent all syllables about the same. Aumakua as aum-mah-kooah. Huna as who-nah. Auhane as oo-ha-nay. Aunihipili as oo-knee-he-pea-lee. Mana as mah-nah, water, symbol of mana is wai pronounced as if the w were half v and the a and i were both short and run together something like saying “y” or “vy.” Kahuna as kah-who-nah. Aka as ah-kah. Honolulu has a long o each time and an oo for each u, as Hoe-no-loo-loo. Hawaii as Hah-vah-ee. Most usual mistakes are hue-na instead of who-nah, Ha-way-yuh for Haw-vah-ee, Hony-lulu for Hoe-no-loo-loo, Y-ki-ki for Vy-kee-kee. These pronunciations are not perfect, but will get any good HRA past unless he visits Hawaii and runs into HRAs, Charlie Kenn or Theodore Kelsey, our two Hawaiian language experts.

SPEAKING OF HRA CHARLES W. KENN reminds me of a letter received from him not long ago concerning the elements in Dianetics which were known and used by na kahuna and the Hawaiian people in general to a surprising extent. But let the letter tell the details:

Dear Max:

Just a brief note to say that I have purchased and read the Hubbard book, DIANETICS. It took me some time to get the material soaked in. It was, as you said, rather slow reading.

Then your Bulletin reporting on the book came and I read it through carefully. I soon became convinced that na old kahuna were proficient in the use of “auditing and Dianetic reverie” – also in handling the “engrams” etc.

I reviewed my notes, made when I was the secretary of a Hawaiian study group organized at the instigation of Dr. Buck in 1937, with such people as the late Prof. Beckley and other old timers as members. There were eleven members. All have passed on now but me. At that time we spent much time on the herbal medicines and lore of the ancients. One woman member, who had practiced healing with Hawaiian herbs for forty years or more and who has given me much important information, spoke at length on pregnancy, prenatal conditions etc.

She would say, in effect, that the unborn child in its mother’s womb was able to hear and absorb whatever conversation went on near the expectant mother. For that reason, in former days, everyone tried to hoo`hauoli (make happy) the mother. Only pleasant things were said in her presence and everything was done to make her condition more pleasant. She was taken to the sea beach and there her stomach was carefully worked on, so that the child inside would be hoo`huli (be turned around) from time to time. This was like a mother hen turning the eggs around or as is done in a modern incubator for chicks.

Lullabies were chanted to the expectant mother as her body was slowly rubbed, to quiet the child inside. Before delivery the child was spoken to and told to make its entrance into this world quietly and safely for the mother’s sake.

There is a na kahuna term for Dianetics, dianetic reverie, engrams and every comparative step. The na kahuna tried to do all that was possible to bring the child into the world without engrams, or with the minimum number of them. He also did “dianetic auditing.”

The woman above mentioned always talked to the unborn children of her own children, telling them such things as to be kindly and obedient, to have sweet tempers, and always to have respect for their elders. She (being versed in herb lore) was careful what food should be taken by the expectant mothers – nothing that would develop what the Hawaiians called ea (white thrush or Aphtha, a vesicular disease which affects the mouth, genitals, brain, spinal cord, and other parts and organs of the child).

In this art our present kahuna friend in Kona is a master. It prevents bodily debility because all possible parental weaknesses are gotten rid of through feeding the child herb juices as soon as it is safe to do so. I might add here that the kahuna in Kona is of the laoaau (herbal) class, also of haha paacao (diagnostician) and of the kahea (instantaneous healing) order. In addition, he is a kaula (prophet), his special kind of prophet being of the order of Papa Kaula Kuialua (the class skilled in foretelling the success or failure of battle, also versed in the lua or Hawaiian counterpart of jiujutsu. It is the highest manifestation and its success is based on gerontology, which is the maintenance of physical and mental well-being and which, in its esoteric sense, depends upon the development of psychic ability to foresee disaster and ward it off.)

As I told you in a previous letter, our kahuna friend demonstrated on Mr. Kekahuna for me the method of diagnosis, using the index and middle fingers of the right hand like a stethoscope.

The lomi`lomi art is also a part of the skill of the kahuna haha`paaoao, as here the diagnosis and lomi`lomi arts are combined. He could also be termed a kahuna lapaau because he is able to prescribe the proper remedy after his diagnosis. He’ll tell what is wrong with you, then what remedy to apply or to take. He is known from Hawaii to Kauai and highly respected for his knowledge, being referred to as he na kanaka kaulana – a famous man.

Best wishes, Charlie

I anticipate letters from a number of HRAs asking where to find this kahuna and whether he will give healing treatments from a distance, so will try to answer the questions in advance. This very old Hawaiian remembers all of the old lore as he learned it in his youth, but seems no longer to be practicing. In his letters to me, Charlie has said nothing of any healing work being undertaken at this late date. As to the additions to our knowledge of Huna which are being supplied, nothing has come through from Mr. Kenn or from Mr. Kelsey to help us as yet. It is one thing to have learned to use fine natural psychic powers and to have been able to get results with the various simple rituals, but another to teach others what took many years to master, even when naturally psychic. If Cigbo had $10,000 for use in his box, it might be possible to bring this kahuna to California for a time, together with Charlie to translate. It is not against the law to be a kahuna and to use the old methods of healing over here, so something might be accomplished. However, as things are, Mr. Kenn will eventually put all he has been able to learn into book form.

TWO TYPES OF HEALING

For the past year we have been trying out, as HRAs, two types of healing, (1) treatment of those who can work with us and in that way co-operate in the healing effort, and (2) those who can do little or nothing to help themselves.

Both methods have been successful beyond question when the prayers “hit the mark” as na kahuna would say. In the past few weeks I have had much reason to rejoice and give thanks to na Aumakua for the improvement in our insane young man, Gregg, whom a number of us have continued to treat regularly despite the outward appearance of alternate gains and failures. A letter came from Gregg’s mother four days ago, and one this morning as I work on this Bulletin. She visits him frequently, taking him special foods and doing all she can to keep him physically fit. I know that you will all be greatly pleased to have this good news, so reproduce parts of both letters.

“Just a short note to tell you Gregg continues to come thru the astral fogs. Yesterday, Sunday, he was ahead of his all-time gain to date. He was on the patio when we arrived and we walked him a little. He talked logically, although he had a hard time finding sufficient words to express himself at times. I had his own camera with me and he recognized it and asked me to be careful of it and “take it home.” When we were going into his room, he saw me pick up a rather heavy grip-container in which I carry his food. He reached out and said, ‘Let me help with that.’ He took it and carried it to his room, but there the thought persisted and he still wanted to help – not to put it down. You see what I mean. THOUGHT is coming back to him, but needs regulating – that sort of thing.”

A few days later : “I know that you will be happy to know that Gregg was finer than ever yesterday again. He really was. Ate his own meal – - talked with us. We heard a patient at a distance yelling loudly and he said to me, “Don’t mind him, let him yell, his mind is on that plane. All minds have their own plane, that’s his, so let him alone.” It was a bit of a jolt to me. Frankly, I’ll never encourage depths of thought in him, ever again. He saw so clearly – TOO early. He got LOST to earth completely – couldn’t get back. Not good. He again insisted on carrying my grip in, saying, ‘It must be heavy.’ For the moment, it is enough that he is finding balance again. Wonderful. I am almost stunned. No words for it. GLAD and thankful. Beyond a step at a time now I cannot think or go.”

HRA H. J. Schnedler, of Detroit, wrote on August 15th: “At the TMHG hour I am, and have been for some time, concentrating on the case of Mr. Gregg. Quite a flow of mana is leaving my body at these times, so I will continue it in the future. I am very happy in taking my part in this work and look forward to greater things. I also want to report more success in healing since I last wrote. I have long been afflicted with hay fever. Last season I noticed a marked improvement, and this season not a trace of it. I am at last, also, completely rid of a very annoying form of itching eczema above my right knee – which spread constantly for over ten years and no doctor could cure it. It all left recently. You will recall that I asked THMG [for] treatment for it some time ago.”

HRA B. K. of Alabama writes: “I am still praying for Gregg B. and know that he will be OK in time.”

HRA R.H. writes concerning the training of her little son who is nine and has had same experiences already in psychic lines. She hopes that he may grow to be a great kahuna, but is uncertain what to teach him. Considering the above letter from Gregg’s mother in which she expresses the fear that her son was allowed to go too deeply into occultism too young, this is of interest to us all. “I am fascinated watching Johnny and I have talked a lot about our guardian angels as I always did, but I am shy about introducing him to the more abstract concepts of Huna. He would be puzzled about the guilt fixations, etc. I think the reason he is so protected is that he has none. I have worked ever since he was born to prevent that, even when I went through a fundamentalist stage, for I know how handicapped I was in that respect. If anything occurs to you that I should include in my training, would you let me know? I mean, my training of him.” (I think it very wise to go slowly with the youngsters. Give them the simpler and less confusing ideas of Huna as a matter of course, however. They can understand the idea of the Auhane and Aunihipili and the Aumakua at an early ago, also the doctrine of non-hurt as the guiding principle of life.)

A NEW HRA PROJECT

We seem to have become bogged down in our efforts to find just the right thing to do to “raise the vibrations.” I have been reading with great care the letters that have come in on the subject and also have been checking back and forth in books, but the best I can do as yet, using the Bovis biometer for testing, is 900. I will continue to work on this problem, and request that those of you who are working forward on these lines of thought and experimentation will continue to do so. I feel that it is important.

What may be of even greater urgency in the near future is to combine our efforts to use our psychic powers and get glimpses of events in the near future. Several HRAs have written to ask me what I thought was going to happen in the next few years, and how the coming events may best be met.

I have just been looking over HRA Wing Anderson’s book in which he gives a collection of prophecies taken from sources other than the Bible. I have also seen several books written to give the conclusions as to “cycles” which effect business and prices, cause booms and depressions. The four cycles which are most generally recognized have their “lows” all arriving at the same time within a matter of a few weeks in 1952.

The spirit communicators of the Mark Probert circle (known to most of you through HRA Meade Layne’s ROUND ROBIN magazine and the BSRA releases) are most pessimistic in their predictions, as are the majority of communicators whose messages come to my desk via various HRAs.

In my years of observation, I have seen that the great majority of predictions made by spirits had, as a common fault, the fact that they were colored and influenced very strongly by the thoughts held by the sitters in the circle or what the medium may have been thinking. As the subconscious and the body of the medium must be used by the communicating spirits, it seems that they cannot prevent their own ideas and those of the medium from getting tangled and worked into the body of the prediction.

I have been warned twice of small dangers which lay ahead for me and which were later passed successfully when they came. On the other hand, I have sat in circles where dire “end of the world” types of prediction were very earnestly urged upon us. In Honolulu, around the year 1923 as I recall it, there was a gentleman who used the pendulum and his psychic powers with great enthusiasm. He lectured, gathered around him a circle of interested people, and climaxed his activities by presenting what seemed to be an almost letter-perfect case for a series of vast tidal waves to strike on a certain date. I remained skeptical, having seen too many such predictions fail, and on the “Great Night” did not join the group, which took refuge with food stores and other things on the top of a high hill back of Honolulu. Nothing happened, but still it might have been a genuine event and it might have been correctly foreseen. I could have been overwhelmed by a great wave as a reward for my skepticism – but that time I was not. I am not so sure about the predictions of this present day. All I am sure of is that there is a long chance that most predictions are no better than your guess or mine.

If you have a copy of HRA Dr. Nandor Fodor’s ENCYCLOPAEDIA OF PSYCHIC SCIENCE, you will find, beginning with page 297, five pages of fascinating and illuminating information covering prophecy and prevision or premonition. On page 73 begins a splendid article on crystal gazing. On pages 44 and 45, clairaudience and clairvoyance are discussed. In my book on Huna, SSBM, Chapters VII through X review the subject from the Huna point of view as well as that of psychic science.

I suggest that you take time to go over this and any similar material you may have in hand to get your mind turned into this channel of thought before you begin to work on this new project by which I hope that we may collect a good amount of prediction, then see what parts of it agree. If we find certain events foreseen by several HRAs in much the same way, we will have something rather important to go on.

A thing that HRA O.F. Stone of Knoxville, pointed out some time ago for us, seems to me at this time to be a most promising key to successful prediction. I intend to keep it well in mind as I get into the experiment.

This is the key to the subconscious and its strange method of presenting in symbols the things it gets, at our request, from the Aumakua – things relating to the future.

Mr. Stone found that, in his dreams or during his relaxed moments, the symbols would be given to him – not the actual visual picture of the future event or condition. After some study of the matter, he learned that if, as soon as he awakened or otherwise became aware of the symbol, he would at once ask aloud that his “George” give him the meaning of the dream or symbol, the meaning would very quickly flash into his mind.

We do not know why the Aunihipili works so much in symbols, but we know that it does. In psychoanalysis we find constantly that past events and fixations are all bundled up to make a symbolic picture. Dr. Fodor, in his many recent books and articles on this method of probing the contents of mind, has repeatedly told of his own experiences in running into symbols of this kind when working on his patients.

It is now known that many of our dreams contain parts which cover up prevision in symbols. In using the method invented by Mr. Dunne, as described in SSBM, there was not enough stress laid on the fact that one must watch for symbols which may embody things to come. If you try that very excellent method of taking paper and pencil and writing down dreams as you awaken at night, be sure to ask your Aunihipili the first thing in the morning to give you the meaning of all the symbolic things it has presented.

One of the stumbling blocks over which I have already tripped, is that I may remember a dream in the morning or when awakening in the night – the dream being of some seemingly non-symbolic happening or condition – only to discover that there was definite symbolic prediction behind the simple and ordinary-seeming thing seen or done or found happening in the dream.

If, after you have worked a time every day for a few days to saturate your George with the needed understanding of what you are desirous of doing, you make your request that he contact the Aumakua and get prevision, and give it to you in a dream or clear foreseeing of some sort, George responds – and gives you a dream of Great Aunt Clara smoking a large black cigar … well, then you will get the idea. You will ask George at the moment of awakening what he was trying to pass on to you. You might just have it flash into your mind that you were going to have to do something that you greatly disliked doing – and then you might remember that the thing Great Aunt Clara loathed above all else was tobacco and that, if she had to smoke a cigar, it would be symbolic of something most heartily disliked.

If the symbol is not explained quickly, it may be that the dream event was just ordinary and not symbolic or concerned with the future. However, it will do no harm to tell George (or Georgette, if more appropriate) to repeat the dream or be ready to give you the flashing solution the following morning, at which time ask him again.

Prayer to the Aumakua for guidance for yourself and your HRA fellows in the project should be a regular part of the work. This will help get George into the swing. Also, speak to him directly and tell him what he is to do. If you can develop some lasting interest and enthusiasm in the effort, and can hold your expectant attitude at the proper times – before going to sleep, for instance – it should not be long before you will begin to get results.

I plan to get a calendar for 1951 if I can find one and start in January, circling a date in each week and telling my George to try to get information as to happenings and conditions for that time. I have been visualizing the front page of my daily newspaper and seeing in my mind’s eye some future date. After a pause to allow George to try to get information as to what the news will be, I try to get a reading of the headlines. If nothing is obtained, I tell George to sleep over it and show me the headlines the next day. It is most interesting to see what comes through. Phrases, single words, pictures, symbols, sounds, and even smells, colors and tunes are arriving. Old headings of former “Extras” may also come back and, as they may contain a symbolic meaning, I keep careful track of them.

For those HRAs who are accustomed to using suggestion, it may be possible to get us some prevision material through some gifted subject. Two years ago, when we were having regular group meetings in Los Angeles, one of the group told us of a series of experiments in which he had used suggestion to progress a young married woman into the future by years. I have forgotten how far ahead she was when they came to a period so filled with sorrow, trouble and terror that the young woman refused to go on farther.

I was very much interested in the method as it was described. The subject was given the suggestion that she would progress to the desired year. Time was allowed for the progression to take place. “Are you able to hear me? And can you tell me the date?” would be asked. Eventually the date would be given. Following that there would be questions such as, “Where are you? Where is your husband and what is he doing? Are you happy and well?”

The young woman was a resident of Los Angeles. As she went ahead into the future, she described her surroundings and told where she was and what she and her husband and friends were doing. In the end, she was someplace in Arizona and the bottom had dropped out of her little world. She was so stunned by events that she was hardly coherent, in a dazed way she tried to tell what had happened, but could not make the conditions clear. She had lost all track of her husband and of her friends, she no longer knew what was going on in the world – seemed to be isolated in some small settlement.

I suggest that you make a few notes each day as to your work and, when the results become certain, set them down. In a longer or shorter time you will have material enough to use in making a report.

In making your report, give the method used briefly, as “dreams” “crystal gazing,” etc. Be sure to record the dates of all the readings you get in the newspaper type of experiment. Also watch for the place, if you find you are getting an AP dispatch. If you ask for letters from loved ones as they may arrive in certain weeks in the future as, say Christmas 1951, you may bring through things of importance to relatives and friends as well as to the project.

One thing I wish to ask, and that is that you do not write me accounts of your dreams if they are filled with symbols that you cannot get your George to explain. If you cannot explain them, I will not be able to do so. (I have already run into this situation and speak from experience.)

One more thing – a very important thing – please do not expect me to write acknowledging your letter or commenting on your dreams or symbols or report unless it is of urgent importance that I do so. Also, if you will remember to tell me on your report whether or not I can put the material in a future Bulletin, I will be greatly helped. And please say whether or not I can credit it to you or not, and whether to your initials only or full name, and if your address or just your city may be given.

HRA Wing Anderson, in his collection of prophecies already mentioned (PROPHETIC YEARS 1947-1953) page 99, has a prophecy made by a Wisconsin minister. It was received from him in 1945 and seems to have been based on fore visions covering some years.

This prophecy is of particular interest to me and will be to all HRAs because of parts of it in which Huna principles seem to be described as part of the predicted “new world religion modeled upon a basic formula. People will respond to it willingly, for it will be a soul religion as well as an intellectual one.”

Here are other parts: “There shall none hurt any more his neighbor.” (Check the non-HURT basic doctrine of Huna.) “Within the next decade (by 1955) all the changes predicted will take place, such as the downfall of the greedy and wicked and the setting up of a new economic system.” (Note the mother-father Aumakua hint in the following.) “Now they will learn that breaking the laws of Mother Nature and Father Creator has made disease-ridden bodies.”

I will report progress of the project in the Bulletins as we go along. It may take us a short time to get results or a long time. In any event, I will keep you posted. MFL

August 15, 1950

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

THANK YOU FOR YOUR SUPPORT AND UNDERSTANDING

Your many valued letters which have come in since the last Bulletin are appreciated more than you will ever know. I have been deeply touched by the warmth and support and understanding which you have all given me at this time when it is such a pull on my – shall I say, heart-strings – to put aside letters from such dear friends without sending an answer. I suppose that I have been unaware until just now, of the large part your letters and my visiting back with lines or pages have meant in the past two years and more. I have taken it too much as a matter of course, and so am just a little startled to discover the strong and clear undertone of loyalty to our work and to such leadership as I have been able to offer.

I have so often had the dismal feeling that unless our Huna work together produced some miracles rather soon, everyone would lose interest. This feeling has been fed by the rather large number of HRAs who have joined in the work in months past, stayed on for a short time, then written to say that they were dropping out to take up some other line of reading or study. Recently, however, I am discovering that the HRAs at the core of our organization have had more than enough abiding interest and understanding to offset the ones who have come and gone, and those who will continue to do so.

THREE UPLIFTING LETTERS

I was greatly impressed and uplifted last week by parts of three letters which arrived. In one of them the writer mentioned in passing the fact that she loved our HRA work so much because in it she had at last found honesty – honest admission that we do not know to a certainty and are doggedly holding ourselves open to truth of any kind and from any source which we come across. This gave me a great uplift of spirit because it showed that I am not alone in my almost fanatical determination that we shall not be lied to by anyone. In my early years I accepted the “teachings” of the self-appointed “teachers” because they sounded convincing and because I knew too little to judge what was said or written. In time, I came to know that half of the “teachers” were not intellectually honest enough to even try to verify their statements. A quarter of them mouthed the false statements of others, not knowing enough to test and judge and sort materials. The rest made up a conglomerate group tainted with outright intention to win cash for teachings they knew were false, or with fanatical lust to become leaders, or with the various grades of ignorance, willful blindness, black cunning and puerile silliness.

My determination has been, from the first, and continues to be, that we, as HRAs, shall remain a body of men and women who are able to carry on our investigations and experimental studies regardless of the end results – for the sake of honest work itself. If, in the end, we come to a point where we see that we cannot continue to progress, we will disband and hang up a shield which is still bright and unsmirched. Meantime, those who seek a “teacher” and who wish to be spoon-fed with unproved and unprovable assertions and dogmas, be they old or new dogmas, will continue to drift in and out of our open doors. I am sinfully proud of the way most of you THINK.

A second letter contained this. “I’ll miss your letters rather much, but I know that your time must be spent to get the most Light for the most HRAs. I haven’t time to hunt up books or to read them for myself, or to experiment more than just a little. So carry on, Max. I am depending on you to let me know through the Bulletins about anything new and important in our line. I’ll keep feeding Cigbo his catnip if you’ll keep feeding us all what ’strong meat’ you can find.”

From a third letter came this. ” … and I suppose I had become a little tired after years of looking for something logical and something which didn’t turn out to be a monument to someone’s egotism or bank account. Huna is like a clean mountain breeze to me. You gave your reasons for your conclusions but did not try to force them on others. In the Bulletins I find the same sincerity, even if you do get a little off the straight Huna line now and then. In the TMHG, I am finding an inner companionship and am catching little glimpses of the Light that I have always known intuitively was there, but which I could not see because of the dogmas and the intrusion of personalities in groups and churches.”

MYSTICISM AND INTUITION

To counterbalance the materialistic approach which we are forced to make to the psycho-religious field and so Huna in particular, we have the mysticism built on such intuitions as are mentioned above. The greatest sense of having found utter verity has come to me in moments of “realization” or through strange flashes or vaguely remembered dreams. This is evidence for the individual, not for the friend or neighbor. Here we tread one of the lonely paths whose markers and sign posts are graven faintly with the cryptic phrases of those who have gone that way.

We have, in our HRA circle, mystics armed with little more than fainting endurance, enduring love and miraculous patience. How often I stand abashed – almost ashamed of my own little selfishnesses – as I read some simple line from one of these whose entire life and strength is spent in a desperately continuing effort to help some other. In these lines one may catch the flashing of the ancient Light between the words.

This morning I had a letter from such a mystic. Some time ago she became interested in the strange story of the rise and fall of the Order of the Golden Dawn in England and America. After reading a book which mentioned Waite’s translation of Levi’s Transendental Magic, she asked to borrow my old copy. She poured over it and over Waite’s critical notes. In her letter she gave me her findings: “However, I believe that Levi reveals the Huna steps in healing. I came to the conclusion that it is useless to try to explain this method. One has to take certain outer steps, but the action takes place on inner planes which are never physically explainable. One deals with an INNER SUBSTANCE – which may be mana or prana but IS ‘faith.’ One simply lets IT work. Yes, as in Huna, one sets the seed, lets it mature – watering it meantime but NEVER digging it up.”

How deeply we long to find that which is true and which will stand the acid test of logic and workability – which will sound that single perfect note within us when plucked with the fingers of the hidden mystic in our beings. How unforgettable are the moments of fragmentary findings, either while waking or sleeping.

HRA Dr. Nandor Fodor is back from his flying trip to England and European cities where he met friends and hunted down several more copies of his ENCYCLOPAEDIA OF PSYCHIC SCIENCE, which, as you know, is our invaluable reference book on the greatly important part of Huna which deals with our psychic powers and with the conditions of life on the other side of physical death. The price remains $7.66 post paid. You may place your order with Cigbo, who has reserved five copies for us, just to be sure, or directly with Dr. Fodor, The Park Central Hotel, 7th Ave. at 56th St., New York, N.Y.

Dr. Fodor has the finest faculty imaginable for collecting the data on given topics and pulling together a sane and lucid summary of facts, historic happenings, theories, and, what is of greatest value to the student, the real significance to be found in the many reports and cases which are cited. He has had the courage to handle reports, cases and materials from which the average professor or “scientist” would flee as from a plague. Even more impressive is his moral and mental honesty. You know at once when you begin to read, that here is someone who has no ax to grind and who is giving the facts as he finds them without the sickening “slanting” or misleading propaganda coloring usually met in cult writings or “teachings.”

No field in the world of thought is so fascinating in its materials as that of the psychic, and in no book covering the field have I found such exciting and absorbingly interesting outlays of cases and reports which have been known to so few. For example, let me quote parts from the long and thought-provoking article on “Dowsing,” pages 97, 98 and 99 of the Encyclopaedia. Comments in ( ) will be mine.

“DIVINING ROD, a V-shaped twig, 6-18 inches long, of hazel wood or wire, whale-bone, uncoiled watch spring, etc., which, if the two ends are rigidly grasped by a sensitive, will in the apex forcibly move over hidden springs – not over stagnant water – lode of metal or other objects of search – subterranean caves, graves, etc. – unless the grip is relaxed it will, under the effect of the rhabdic force – the Greek equivalent of the rod – emanating from underground, snap, change shape or revolve, like the bow-shaped rod of the French dowser, Bleyton, which sometimes executed as many as 80 revolutions a minute. The force apparently acts on the muscles through the nervous system. (As in using the pendulum.) It is stopped by a silken or woolen glove, India rubber shoes, or a tight bandage on one or both arms or legs. (There follows at this point in the article a discussion of the theories, relations to other psychic activities, etc., etc.)

“Experience shows that the rod itself has little to do with the mysterious faculty. Some dowsers do not use it at all. Leicester Gataker … relied solely on the sensations experienced in his arms. ‘His hands, hung down, extended a little outwards, and on observing closely, we could see, from time to time, a vibration in the middle fingers which appeared to be drawn downwards, just as in the case of the apex of the twig.’ Abbe Bouly stated in a lecture in 1928:’I no longer require a rod. I can see the stream with my eyes; I attune my mind; I am looking for lead. I fix my eyes; I feel a wavy sensation like hot air over a radiator; I see it.’ In the case of John Timms, studied by Oxford scientists in 1924, the demonstration was further complicated by a foreknowledge of where the hidden streams would be found. The attraction of hidden metals on his rod varied in this order: that to produce as much action on the rod as one gram of gold does, one has to bury of silver 1.2 grams, of nickel 6, of aluminum 15, of zinc 40, of lead 75, and of copper 125 grams.

“According to what the dowser (or user of the pendulum) desires to find, he may hold a bottle of water, a piece of metal, an empty tube – if in search of caverns – or a personal object – for corpse in water – in his hand. Once a stream (underground) is found, it is possible, by varying the substances, or by holding tubes of bacterial cultures, to determine the alkaline content or infectious state. From the latter discovery the idea was developed in France to use the divining rod for medical diagnosis. Promising results have been recorded in noting human reactions to disease germs, to remedies and foods, and also in noting the difference between radiations given off by a sound organ as compared with whose of an unsound one. (There is given at this point a history of dowsing from ancient times, also some of the theories which have been advanced to explain radiations from the organs of the body, from water and inert objects or substances.)

“Sir William Barrett was the first modern investigator for psychical research. He experimented with a dowser who successfully found coins placed under inverted saucers on the table. He attributed the twisting of the rod to motor automatism and considered it a phenomenon allied to automatic writing. Since then, considerable progress has been made.

“Before the International Congress of Experimental Psychology in 1913 in Paris, Joseph Mathieu desired to be tested for a strange claim: to divine water from maps alone. The claim was proved later. E.M. Penrose, official water-diviner of British Columbia, is said to be successful in duplicating the feat.” (Dr. Oscar Brunler uses maps in searching with the pendulum for water, oil, etc.)

VIBRATIONS

Another odd item which is of interest to us at this time because we are examining the idea of “raising one’s vibrations,” is found under the heading of VIBRATIONS on page 401. I quote:
“VIBRATIONS of sound play a mysterious part in the production of psychic phenomena. In the form of lively conversation, singing or music they are often asked for by the invisible operators. ‘We can walk on the vibrations made by your laughing,’ said Walter, the control of Margery. He claimed to get more than half the energy used in the production of the phenomena from the gramaphone vibrations but the only explanation he gave was that as they come off the machine they are converted into another and more useful form of energy.

“Music as the means to induce the trance state is found on record as far back as Biblical times. Elisha says, ‘But now bring me a minstrel, and it came to pass when the minstrel played that the hand of the Lord came upon him.

“According to Dr. Taraknath Das, quoted by G.K. Hack in MODERN PSYCHIC MYSTERIES AT MILIESIMO CASTLE, the following curious history is handed down in India: ‘It is well known that the great Indian musician, Tan Sen, in the court of Emperor Altar the Great, used to sing a special music known as Dupak Rag, which produced lightning effect. In performing for the Emperor the musician had to sit by a lake. The singer had to jump into this artificial lake to save himself from being burned and suffering from electrical shock. The lightning effect was caused by the vibrations of the music.’”

OAHSPE

I have been looking in many places for information to give us hints on the matter of “raising the vibrations” – whatever that may be, and whatever it may mean to us in our study and experimentation with Huna. It occurred to me that we might get leads from reading of the lives of men who had made strides along the path of what we might call “spiritual development.” One of the most interesting modern psychics who falls under this classification in all probability, was the author of OAHSPE, Dr. John Ballou Newbrough. Let me quote now on the article on him.

See page 263, under that name, in the Encyclopaedia.

A New York dentist (1828-1891), clairvoyant and clairaudient from childhood, automatic writer and painter. He could paint in total darkness, with both hands at once. It is claimed that closing his eyes he could read printed pages of any book in any library, that he could bring back recollections of astral travels and that under control he could lift enormous weights, even a ton, without apparent effort. He is chiefly remembered in Spiritualism for ‘OAHSPE, A Kosmon Bible in the Words of Jehovah and His Angel Ambassadors,’ first published in 1882 in New York. It is a new Bible purporting to come from the higher heavens, and ‘to have been directed and looked over by God, the creator’s chief representative in the heavens of this earth.’ In a letter dated January 21st, 1883, Dr. Newbrough wrote to the editor of THE BANNER OF LIGHT:

“I was crying for the light of Heaven. I did not desire communication from friends or relatives or information about earthly things; I wished to learn something about the spirit world, what the angels did, how they traveled, and the general plan of the universe. I was directed to get a typewriter which writes by keys like a piano. This I did and I applied myself industriously to learn it, but only with indifferent success. For two years more the angels propounded to me questions relative to heaven and earth, which no mortal could answer very intelligently,

One morning the light struck both my hands on the back, and they went for the typewriter for some fifteen minutes very vigorously. I was told not to read what was printed, and I have worked myself into such a religious fear of losing this new power that I obeyed reverently. The next morning, also before sunrise, the same power came and wrote – or rather printed again. Again I laid the matter away very religiously, saying little about it to anybody. One morning I accidentally – seemingly accidental to me – looked out of the window and beheld the line of light that rested on my hands extending heavenward like a telegraph wire towards the sky. Over my head were three pairs of hands, fully materialized; behind me stood another angel with her hands on my shoulders. My look did not disturb the scene, my hands kept right on printing printing. For fifty weeks this continued, every morning, half an hour or so before sunrise, and then it ceased, and I was told to read and publish the book, OAHSPE. The peculiar drawings in Oahspe were made with pencil in the same way.’” (In reading of this experience one is prone to wonder if, in some way, “raising the vibration” is something that has to do with making an aka cord contact with higher or more evolved spirit entities.)

MORE VIBRATIONS

THE CHIEF PROBLEM confronting us, as I now see it, in our study of “raising the vibrations” is to find a reliable method of determining whether or not our various experimental efforts have raised the vibrations, and if so, to what degree.

I have been reading your letters giving your several ideas on what it is we must “raise” and on how it may be done. I have tried out some of the methods which do not demand a lengthy training in diet, etc., and for the best available TEST of the results, have used the Bovis Biometer which is on loan here at the study from HRA Dr. Hanoka.

Dr. Oscar Brunler told me some months ago that on his Brunler Bovis model of the biometer he could tell from the reading of the vibration whether a folded sheet of paper contained a prayer, the word “God” perhaps, or a curse or something evil. This gave me the lead in that direction.

For my personal test, as a beginning, I wrote on two separate slips of paper, “God” and “Evil.” I brushed the slips and the biometer and my pendulum with my strongest magnet to clear them of other vibrations they might be holding, and made my test, expecting to pull the metal ruler out or push it in under the instrument’s plate (above which the pendulum is swung) and perhaps getting a high number reading for one slip and a low reading for the other. It can hardly be said that my expectation caused my Aunihipili to so move the pendulum that I got the answers which I did.

The “God” slip gave me a strong clockwise circling over the plate regardless of how far in or out the metal ruler was placed.

I remembered that a clockwise swing was the indication of a good and normal man of kindly intentions.

The “Evil” slip was then placed on the instrument after it had been cleansed with the magnet. I waited. I pulled the ruler in and out, rapidly and slowly. I held the pendulum for a matter of some five minutes waiting for it to begin to react in some way, but to my surprise, it simply refused to move at all in any way or direction.

Each of you will possibly have ideas on the whys and wherefores of this strange test, just as I have. My guess is that the idea which is embodied in the “God” concept is one of good creative action. The one behind the concept of evil might be expected to be active tearing down of all that is good and creative. I would have said that this was probably correct before making the test, but after the test I am forced to recall the fact that EVIL is only the negative aspect of GOOD. Several modern schools of thought have postulated this, in contradiction to the ancient belief in an ACTIVE EVIL or Devil which was an entity in itself and which fought the Good as a “fallen angel.” In Huna there is no personalization of active evil. GOOD is the real and creative condition under which all things have life and being; evil or non-good is only a “missing of the mark,” a mistake in conforming in our lives to the perfect pattern or plan or blueprint for all living and being.

I am reminded all too often in my experiments and studies that one is distressingly apt to forget a later concept and go back to older ones learned earlier in life. One is forced to keep reviewing one’s fresh findings and careful conclusions to prevent the Aunihipili from substituting the old and accustomed ideas. It is indeed hard to teach the “old dog” new tricks of thought, as we all know to our sorrow. What the Aunihipili dislikes – because it is contrary to its accepted and set ideas – is usually “forgotten” in short order.

After making the tests with the two words on the slips of paper, I expected to find that the progressively “raised vibrations” might be indicated for me on the biometer by a progressively stronger and wider clockwise swinging of the pendulum. I placed my left hand on the testing point of the biometer and mentally asked my “George” to try for a reading with the pendulum and ruler for whatever “vibration” in the “spiritual” chain I might show at the moment.

The response was unexpected in that a regular reading was given, just as for brain radiations testing intelligence. However, the pendulum swung back and forth on a right angle line over the plate or in just the opposite direction from normal. I turned the biometer half way around and placed my left hand on the test plate, thus getting a to-and-fro or normal swing.

This swing did not give me my normal reading for my mana charge or for my brain radiation. Instead, it gave me the reading of 470, which is about a hundred points higher.

I then made a mental effort to contact my Aumakua, but without any action to accumulate a surcharge of mana. The reading was then 630. This convinced me that I was not getting a measure on either my mana – at least not the low mana – or my intelligence level.

Next I went through the usual exercise to accumulate a good surcharge of mana, breathing deeply and taking the arms-out, feet-apart position. I pictured mana collecting as water rising in a fountain and overflowing at my crown. I followed through by affirming that I was “raising my vibration higher and higher.” The test was again made with the biometer and the reading advanced to 760.

After a rest period, I again went through the exercise to collect mana and raise the vibration. Then, reciting aloud my affirmation and some old passages from other days – passages which had often inspired me to a degree – I was able to arouse a very definite emotion of love and devotion for my Aumakua and the Great Po`e Aumakua. There was no physical sensation, no tingle such as I have often felt when trying to make the complete contact. I took up the pendulum and made the test. This time the reading was 910. But something new was observed. The strength of the pendulum swing had weakened down to the point of being very feeble. In fact, I remembered that the higher the reading had gone, the weaker the pendulum swing had been.

I do not know how to account for this weakening of the swing unless it might indicate that the higher vibrations used up more of the basic mana, or that more mana had been given to na Aumakua, or that the shorter beat of the higher vibration showed in the weaker swings.

All this is very fascinating to me. I have been set to doing some rather wild speculating and I wonder if, when the full contact with the completely “raised vibrations” is made, whether the reading would be 1000, which is the limit of the biometer and its scale, and whether the weakening of the swing would be so great that the reading could not be made.

So far, so good. It becomes apparent that there does not need to be a physical sensation, even a tingling, as a part of the state attained by raising the vibration – by lifting ourselves to contact the Aumakua level. This in itself may be considered a great step ahead in discovery. If we can be sure that there is also no sensation of a mental sort to show us that we have raised our vibrations successfully, we can then go ahead with our experiments, confident that we are making the grade, EVEN IF WE FEEL NO PHYSICAL OR MENTAL REACTION. It may be that emotional upsurges – the ones we have felt at rare times in prayer – are a part of the condition, or it may be that there is a return-flow of “raised” mana which causes this emotion and the tingles. Perhaps we will be able to know enough of this matter to raise our vibrations, have faith that they are raised to the point of contact, and then to go ahead to work our part of “magic.” Keep thinking. Keep experimenting. Report your findings.

In your experimental work with any phase of Huna, as in attempts to raise the vibration to a higher level, it has been my experience that several things should be kept in mind:

1. It takes a good supply of mana to enable the Auhane to get enough to control the Aunihipili well. Ordinarily the Aunihipili takes care of its duties with one hand and uses the other to fabricate its amusing dreams behind the back of the Auhane.
   o
   If you try to meditate or concentrate, your mind usually wanders in a few seconds. “George” is not paying attention. The way to get George to pay full attention is not to take a stick to him literally. One takes a mana stick to him, only with the “will” that is built and made strong by being stuffed with low mana – until we have a veritable “Big Stick” – can we force George to pay full attention and to like it.
   o
   In the last Bulletin I told how I had found my eyes sharper after accumulating mana. In still later experiments I find that with more mana on board, I can see and think and act mere clearly all along the line. I can get the meaning of a difficult passage in a book much faster after taking on a surcharge, and taking George by the scruff of his neck while I set him to do his part in what is on the program. One of the most valuable things Huna has given us is the knowledge that we can accumulate a surplus of mana and can use it to control the Aunihipili – to say nothing of the other uses we can make of this force.
   o
2. A second thing to be kept everlastingly in mind is the fact that we are composed of three selves, and that the AIM and GOAL of life’s activities is NOT to try to force the Aunihipili and Auhane to become “one” permanently with the Aumakua. That idea is another of the several grave mistakes made by the men of India when they lost the true significance of that part of Huna which evidently was once their heritage.

“YOGA” MEANS “UNION”

The concept was, undoubtedly, in the beginning, that of raising the vibration and making a complete and working contact with the Aumakua, furnishing the “seed” thought of the prayer and the mana to “water” it into growth, into actuality on this physical or mental level.

The eight stages of yoga training have long since come to be worked through, in the hope of being “absorbed in the One-All.” The aim is at a state of omnipotence and omniscience with freedom from the wheel of rebirth – freedom from further sins and troubles. (See Hereward Carrington’s HIGHER PSYCHICAL DEVELOPMENT for the stages or see Dr. Fodor’s ENCYCLOPAEDIA, page 415 under YOGA.)

If Huna tells us anything of value, it tells us that Whatever Intelligent Power it is that has made us, has not made a blunder of which we little humans would not be guilty. We were made correctly, with three selves, each evolved to its own place in the scale of growth. The great SECRET of na kahuna was centered on the momentary contacting or “union” with the Aumakua for the interchange of force in the form of mana and of the contents of the consciousness involved in the working out of “prayer.” We plan to DO SOMETHING with the privilege – the God-given privilege – of making contact with the Aumakua or na Aumakua. Life is for living, not to try to throw away. MFL

August 1, 1950

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

THANKS and MORE THANKS

Thanks to you all for your splendid response to my plea in the last bulletin for your continued reports and suggestions by letters to which no reply is expected. I am beginning work on this bulletin on July 25th. This is just ten days after sending off Bulletin 36. In this ten day period, during which many of you have just received the bulletin and the announcement of the change in the correspondence set-up, I have been answering most letters in the usual way – with a “tinned letter.” But now even this is being given up, and with the expected free time so allowed, I shall get on with the serious into and experimental work with Huna. I shall also get into the careful study of your letters on these and related projects. All letters will be much appreciated, even if they give only your personal news and comments. I will try to keep in touch with you through the bulletins while you keep in touch with your letters. I think it is going to work out very well.

CIGBO ALSO WISHES TO THANK YOU for any help, large or small, which you may have sent in and for which he has been unable (without the assistance of “boss”) to send his personal note of thanks.

LETTERS

Letters with material marked for the Bulletins have accumulated to make a most valuable and interesting collection. I hope soon to begin to sort them through and try to arrange them by topics so that I can select things from them in orderly fashion to pass on. I may use my shears to cut up letters to get parts into the right files, and in doing this I may be unable to credit the right HRAs with their materials, so bear with me if there are mistakes or omissions in the matter of crediting names or initials. I plan a file for questions which may be of interest to us all. There will be one for comments, news reports on experiments with Huna which have been undertaken and whose results can be told, also one for information such as that concerning radionics and the pendulum in their relation to Huna. I have a special file for clippings and articles and will begin to sort this material to come under different headings. The items covering TMHG attempts and results will fill a goodly file compartment all by themselves, as will the items covering more generalized aspects of healing through Huna or related methods.

NEWS ON THE NEWLY FOUND KAHUNA

News … comes from HRA Charles W. Kenn, who made the remarkable investigation last year of the firewalking in Honolulu. (Some of the books giving the report and pictures are still available. $1.10 post paid.) This kahuna is eighty-seven years old and he lives in the section of Hawaii where the lava flowed into the sea recently. He has been giving freely of his knowledge to HRA Theodore Kelsey and Mr. Henry Kekahuna, as well as to Charles. The remains of many ancient Hawaiian temples have been pointed out and the history and significance of each described in so far as possible. A check of Bishop Museum materials on this part of the field is well started and will soon be completed. Pictures will be made ready for classification and reproduction and, if all goes well, Mr. Kenn will publish the material, perhaps with much additional material which he has been accumulating on Huna. Owing to the very wide scope covered by na kahuna, the volume may be an Encyclopedia of Huna in its eventual form. The kahuna does not appear to have been of the healing school so much as was hoped. However, there seems to be emerging a definite line of thought deriving its source from the old beliefs. This has been described in his letter by Mr. Kenn as giving a set of practices aimed at physical, mental, and spiritual wellbeing. Charles, fortunately, was able to establish a blood relationship with the kahuna through his mother’s family, thus getting past the stumbling block of the cult of secrecy which has so largely prevented the full knowledge of Huna from being given to the world. This work is being carried on at much expense by those engaged in it as a labor of love. On behalf of the HRAs I wish to extend our most sincere thanks for the efforts being made to preserve information of such value.

A CORRECTION is due for the impression I have given several of my friends in Bulletin 36 that I have given up the present civilization as lost. Will you all add these: IF, IF IF, IF, IF’S, to what I meant to say? My anxiety came particularly from the fact that I scented danger to Huna in the wind and wished to make an impressive request that all HRAs keep in mind the need of saving the little knowledge we have from being lost IF, IF, IF we got into an atom or H bomb war and IF we had some of the always-predicted quakes which have been foretold in each decade as means of sinking large sections of the lands upon which we live and have our being. HRA E. B. writes, “… human society, especially in the United States, is in a very hysterical state” [because of the war threats.] She philosophically passes on to us the following, which voices her feelings in times of seeming danger, “Underneath us are the Everlasting Arms, and we can’t get out of the Universe.” That is a long and comforting sermon in a single line. We have discovered, in the century just past, that we all survive physical death and go right on in one form or another of living and growing. No accident of living on this plane makes a permanent mark on the record. All things change. We do what we can at any given time, and that is enough.

OUR PRAYER FOR PEACE

Our Prayer for Peace comes in for comment by HRA H.M. Wagner, of Florida. He is an advanced student and is wise in psychic as well as worldly matters. He concludes, from his long study of history and his personal observations that the Powers That Be have often found it necessary to have wars and disasters in order to bring about better conditions in a step-by-step progression in human affairs. This takes us back to the prayer, “Thy will be done.” I recall that in the last war, in England one of my friends who is the spiritual leader of a small but forward-looking group, caused ritual prayers to be made for the bringing of justice in the great conflict. He and his group did not flinch from accepting any part of punishment that might be measured out as England’s share. Here we run into the idea of race karma again – a thing that, in Huna, falls into a karma for the Aunihipili, one for the associated Auhane, which is the self which “knows better”, and one for the Aumakua, which is difficult for us to postulate. On the level of the Aunihipili, the karma would, logically, be the same as for the big fish that eat the little ones, or the school of big fish that has eaten the school of little fish. Here we are in the world of “accident” of Huna – a level of life which we may find filled with cruelties and what to us is unjust. On the level of the Auhane, we begin to make our own conditions and to arrive at more of our logical form of justice. We know right from wrong, in a very blind, muddled and imperfect way and, because of our muddled understanding, often suspect some Higher Being or Ultimate God of being painfully lacking in seeing that justice is done down here below – at least justice according to our ideas of what it should be. For those who have forgotten, may I remind once more that Huna has a new and quite unusual concept which we tend to forget or whose significance we overlook? This is the concept of a set of three “justices,” one for each level of life, as represented by our Aunihipili, Auhana and Aumakua. What is just for an animal or our Aunihipili is by no means just for the purposes of living of the Auhane. And, for the justice of the Aumakua level, we can only guess that up there one does not content himself by giving just dues to others – one loves them instead. Or on that high level we may at last attain such a unity of brotherhood that to give or to take away is to give and take away as from one’s very own self. How pitifully little we know or can know on this level. But how bravely and confidently and gloriously we can lift our tired and soiled faces to the Light and make our little endeavors to Love and Serve and feel Brotherhood with even those who seem to be our deadly enemies.

THE NEWS ON DIANETICS

The news on Dianetics remains of interest to us as HRAs. I dare not let myself hope too strongly that this new version of complex-finding systems will be the one to help us get at our guilt and other fixa tions and drain them off, thus “clearing the path” as the kahunas have called it for thousands of years.

L. Ron Hubbard, originator of Dianetics, has finished his first class in the East and will shortly be in Los Angeles to give classes here, so an ad in a Los Angeles paper announces. Tuition will still be $500, it is to be supposed.

No definite word has come in from HRAs who, at this writing, are just about to finish the course in New Jersey, but fragmentary reports are drifting back.

Perhaps a half dozen HRAs have been sufficiently interested to get and study the book, then hunt up an auditing partner and try out the system. Three report that they have been able to go back to the period before their birth and recall words spoken by or near the mother at times when they, as unborn infants, had been pained by something that had happened such as a bump, fall, illness, etc. This, in the hands of amateurs, is something really remarkable to accomplish. Hats off to L. Ron on that one. Such recalling and reliving of the event seems to have been effective in draining off a connected fixation in at least part of the experiences.

One HRA had the unhappy experience of not getting such an experience completely drained off at the time it was uncovered. As a result, his fixation caused emotional reactions which he could not control, these taking place every two hours or so until he could resume the auditing and finish the draining off of that fixation.

My own experiments in self-auditing to uncover guilt complexes connected with my early life and especially with prayer, have not been finished as yet. I have found that I recall many things long forgotten, but fail to relive them vividly enough to cause a real “run with final clearing away.” One very strange thing is that I have brought back the memories of nightmares suffered through shortly after the experience which I related in a recent bulletin – that of the drowning of the kittens and the resultant oppressive sense of guilt. The nightmare which followed shortly, included nothing of the kitten incident, but seems to have been connected in some way with the fact that I was too sinful to be protected by God. In it I was being chased by a dark man in a turban. Eventually I was caught, thrown to the ground, and my throat cut – no friend being able to rescue me. Unlike most such dreams, I did not awaken after the worst had befallen. Instead, I lived on in my dream, watching the dark man race on after others, and marveling that I was still alive although certainly very, very dead.

A letter arrived July 25th from a gentleman in the East who was given Bulletin 33 to read because of his interest in Dianetics. He hastened to send a warning to me and other HRAs. I will pass on part of his letter.

“My first Dianetic auditing partner was transferred to another state, so being of a curious and exploratory nature, I disregarded Ron’s advice and tried running myself, without an auditor. I will never try it again. Compared with your little tummy-rumblings of a childhood guilt complex, a real honest-to-god engram is like comparing love’s young dream to delirium tremens.

“I have not led a sheltered life. I have been run over, blown up, electrocuted, poisoned, and have fallen off a cliff, to mention a few minor mishaps. But never in my life have I been so completely terrified as when I ran into a nice fat engram when I was all by myself.

“The experience is not only terrifying and unnecessarily uncomfortable, it is absolutely futile. I had run (relived) engrams before under the auditing of my friend. I was perfectly conscious and knew the whole thing was perfectly silly. All I had to do was repeat what I was seeing and hearing, and it would release. (Drain off.) No go. I finally had to bring myself up to present time, leaving myself in the middle of the engram. I am stubborn, and I tried to run it out by myself the next day. Still no go. All this time I had no appetite, my arms and legs jumped, my scalp crawled at the slightest noise, and I felt continually on the verge of tears. Finally I gave it up and had my oldest son run me through it. Together, we discharged it in less than two hours. I only hope that any of your fellow HRAs who try to do a solo in reverie know where they can quickly find an experienced auditor to get them out of the mess they are very apt to land in.

My sole purpose in writing is to try to save your associates from a very unpleasant and stupid experience, and save yourself the embarrassment of having suggested it.”

I have written to thank this gentleman for his letter. It is evident that when one pushes the Aunihipili back into remembering very vividly some situation which was tied in with a complex, the usual control over the Aunihipili is lost and it reacts wildly and out of control until help is obtained and the complex is rationalized. It may be that autosuggestion of the first water may fail one in such a situation. I may stop my own experiments until I can work with an auditor.

I suggest that we all wait a time and see what develops before we plunge in. Some report excellent early results with Dianetics and amateur auditors, so far as they have gone, but Mr. Hubbard is frequently announcing changes in his methods, one of the latest being to refrain from picking up engrams of later life first. Go first to the prenatal period and the very earliest engrams. These early engrams, so he explains, are tied in with most later engrams which may be turned up, and the latter may be difficult to handle because the early ones remain untouched. If the earliest engrams are first found and removed, the later ones which are related to it will drain off almost automatically or with very little effort.

I further suggest that unless you are greatly interested, you hold off buying a copy of DIANETICS. It is difficult reading and you may never care to wade through the 450 pages – which are already out of date. Because of the call, your library will eventually have the book, even if it is decidedly NOT on the “accepted list,” (neither is SSBM, for that matter. Libraries are very conservative, as we all know.) New discoveries in methods are announced frequently, and there may be a later printing to contain them although at present, one is supposed to pay $50 a year into the “Foundation” in order to be kept informed.

One of our HRAs who lives near Los Angeles, has behind him a long and very successful practice in standard ways of finding and draining off fixations. From him comes the warning that there is a grave danger in amateur auditing with Dianetics. The prime danger comes if the one being audited is even slightly paranoiac – has some large or small delusions, such as those of persecution or grandeur. To stir up the fixations for a person of this type almost always means that he transfers his blame for all his misfortunes, real or imaginary, to the auditor, as to the regular psychologist. He will tell the world that you are using the blackest of arts on him. A second serious danger lies in the fact that almost everyone has, at low spots, contemplated suicide. If the engrams covering this urge are activated and not fully drained off at once, the patient may kill himself between sittings. The professional, from whom this warning comes, also adds that the use of suggestion is a great help in getting the fixations to the surface and getting them drained off. Most of us are able to live with our fixations in comfort if we don’t stir up the Aunihipili and activate the “sleeping dogs” which should ordinarily be allowed to “lie.” Go slow while we keep an ear to the ground.

NO BOVIS BIOMETERS are to be had as yet. My letters to the old address in France weeks ago brought no reply.

MANY LETTERS OF APPROVAL have come for the new plan to save time here at the Study. L.B.S. writes a typical note: “I’ll miss your kindly notes, but the silence won’t ‘hurt.’ You long ago EARNED some leisure for serious reflection and unhurried research.”

She also corrects my mistaken idea of what she meant (see last Bulletin) about possible dangers in sleep and sleep suggestion, diametrically speaking. “A recorded voice might key-in pre-existing engrams and the silly reactive mind work out the stimulated engram instead of the constructive intent of the record. Hubbard gives examples of engrams keyed-in while the pre-clear is fully conscious but NOT conscious of WHY an idea flashed into his mind with compelling force.”

THE NEWS OF GREGG

The news of Gregg, the insane young man we have been treating in the TMHG and as a special case for some months, has been more and more encouraging for the past few weeks. A very decided change for the better has been noted in his condition. Recently he was able to understand and carry on a conversation. He looked through a window and recognized the car of his parents, indicating a desire to ride in it. We can feel greatly encouraged in our efforts. It would seem that time is a necessity in this, his treatment.

PENDULUM AND RADIONICS MACHINES

The pendulum and radionics machines have by no means been forgotten. Letters accumulate in a special file here at the Study, and to these are added clippings and articles from HRAs and from various sources.

A recent article tells how two Yale professors have made a long study of the electrical discharges from the body and brain. They found no separate rates of discharge for different organs, such as are supposedly measured by the radionics instruments, but they did find that cancer tissue sends out a negative discharge while healthy tissue sends out a positive. Tests for possible starts of cancer in internal organs have been made for some time with such success that the early diagnosis of cancer, especially those in the reachable generative tract, is far more certain.

I am becoming increasingly convinced that diagnosis with the radionics type of instrument depends in large part on the psychic ability of the doctor, just as in the case of the use of the pendulum. What I still wish to determine is the part played by the doctor when he sets his instrument at a certain dial reading and goes about treating the patient for the registered ills.

In CHALLENGE, a small Chicago magazine, there recently appeared an article telling how we were being poisoned by aluminum cooking vessels. Almost all doctors who use radionics instruments seem to place much stress on this form of poisoning. They treat it with a setting of their machines, and claim many benefits. One such doctor, here in Southern California, so I gather, has found that cancers contain this poison. He is quoted as writing, “we know what we are doing in treating out the aluminum we find in very large amounts in cancers and tumors. We do not have any trouble in correcting this condition in any place in the body. Have not had a single failure in over 27 cases to date.” It is not exactly clear to me whether the cancers and tumors were the things unfailingly corrected or just the deposits of aluminum discovered in parts of the body.

A long and thoughtful letter from F.E. on the East Coast, tells of his observations over a period of twenty years, covering the use by a doctor friend of radionics instruments of various kinds. Under test conditions, this doctor successfully picked out test tubes which contained clear water, and others which contained much or little of certain chemicals. Recently he has carried his experiments well into the pioneer fringe of things. Let me quote from the letter. “By tuning in to the higher octaves of the given rates, he believes he can tune in to the ‘finer bodies,’ and has discovered infections and diseases not present in the physical. He thinks these are caused by destructive emotions such as fear, anger, hatred, etc., which will in time manifest in the physical body. He is highly psychic, and during diagnosis is always conscious of the presence of a spirit who calls himself ‘The Healer’ and who aids him. The Healer has given him many rates not known to the radionics research laboratories, and also rates for many emotions such as love, hatred, fear, anger, and so on. I recently showed him several pages from the Bulletin, and he was much interested and wonders whether other chiropractors or other operators of similar machines have had similar experiences, and would be glad to put his findings at their disposal.” (Letters may be sent to me to forward through F. E. if desired.) “I talked over the possible rates for guilt complexes, and Dr. R., after some meditation, came up with a rate which seems to apply. There are often several rates for the same thing, and he would like to know whether any other HRA experimenter had discovered rates for fixations blocking the path to the Aumakua. I will continue work with him on this line and will report progress.”

PSYCHIC DIAGNOSIS

Psychic diagnosis without the use of pendulum or radionics instruments has long been successful to a degree, but has gained very little recognition. Dr. Brunler and others tell us that the “etheric body” may be seen by the trained observer or through the use of the Kilner Screens, and diseased conditions diagnosed by its color, shape, degree of extension, etc.

In the new issue of ROUND ROBIN, together with a number of other fine articles, is one by Dr. Frances J. McInerney of Los Angeles. She gives many very interesting details of the method of psychic diagnosis which she practices in conjunction with Dr. Stalons, the latter being hypnotized and making the diagnosis while in that condition. Dr. Stalons also gives instructions for the treatment of the ills she discovers in this way. Edgar Cayce is given as a fine example of early workers who used the method with telling effect.

Dr. Stalons also pays much attention to the “aura.” (We would call this the aka body and note that part of it might include the aka of the Auhane as well. The mana actions in the aka of the Aunihipili would account for many changes which might be observed.)

In the article it is also called “the magnetic field.” Let me quote. “The health of the individual is shown clearly in this field. It extends from one to two feet, and even more in some individuals, and the outside of it, in the case of a healthy person, shows as a definite band, but as a ragged or feathered edge in one of low vitality or poor health. Lines seem to run out from the physical body to the outer edge of the magnetic field. These are really vibrations, and when the ends of these vibrations are hooked, then the Doctor is sure to find pathological or nervous conditions in the area where she sees these hooked lines.”

Editor, HRA Meade Layne, in a footnote to the article, comments on the successful diagnosis of patients at a distance by this method and thinks that such success argues equally well for the “absent treatment” mechanism. (Which, in Huna, we work with in the Telepathic Mutual Healing Group work.)

SPIRIT DIAGNOSIS AND TREATMENT THROUGH MEDIUMS must not be left out of a discussion such as this. Here and there we find great help given through the circle, the medium, and the Guides. In late years, materialized former doctors have performed operations of an amazing nature on living patients. The strange – and delightful – part of such operations seems to be that materialization and dematerialization are used. Out comes the appendix to be left on a tray for inspection, but no incision has been made.)

VIBRATION is a very general term and is very loosely used in these days. We say that light and electricity, heat and sound, all are vibratory rates. We agree that something must be there to vibrate, and that there must be some force acting to cause the vibration and to keep it going.

As announced in Bulletin 36, our next Huna research project will center on the problem of whether or not we can learn to cause changes in our lives, health, circumstances, thought, etc., by making changes in such vibrations as may be connected with us as conscious entities living in bodies on the earth level – or living as spirits in aka bodies on the invisible levels.

Every departure from the normal pattern of vibrations may cause illness or trouble. This applies to bodily organs and to the thoughts and emotions alike. It may apply to other things not yet taken into consideration.

In the foregoing pages of this bulletin I have touched on several things which come under the classification of units which are not vibrating in tune with the perfect pattern which we postulate exists under the hand of the Aumakua for each of us.

The fixation may be considered a vibrating cluster of memory thought-forms which is out of tune. Radionics and the pendulum aim at discovering the vibrations and measuring them. All healing methods may be said to aim at restoring the vibratory harmony or action of mind, emotions, organs, or tissues.

All research needs to have a definite direction. We need to know, if even in a very dim way, what we are to look for in making a search. When we find something that is strange to us, we need to have some criterion by which to judge its possible value to the investigation proper.

In our project we will have the criterion of vibration. If we come upon anything that seems to vibrate in such a way that it might affect our triple man in his aka bodies, or his manas or his physical body – even his surroundings or circumstances, as the moon and stars may do – that will be grist in our mills.

All HRAs are invited to help think this through. All are urged to try some way of “raising one’s vibration.” Keep in mind the possibilities derived from Huna that there will be used:

1. some particular mental action on the part of the Auhane, and that this will
2. cause the Aunihipili to use its form of mental power or its emotions, and
3. set to work with mana to make certain changes in or around us.

This could be dangerous for some. Watch your reactions and stop if you find yourself out of your depth or frightened. Strange things may happen. One HRA has already reported, “I have had the hunch to try to raise my vibrations. I can’t tell you just how I went at it except that it had something to do with my solar plexus. The other night when I tried it, I fell asleep, but was soon awakened by someone calling my name loudly. I struggled to consciousness and answered before I realized that I was alone. I cannot be sure, but it seemed to be my mother’s voice. She passed on, however, when I was about sixteen.”

(Please report your experience.) MFL

April 1, 1950

For Huna Research Associates
Covering the experimental approach to the use of Huna in HUNA
and related religious and psychological fields.
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.A.

THE QUARTERLY REPORT for HRAs who do not have time or perhaps the necessary interest to go through the complete Bulletins, is now due. But, as only a total of 17 HRAs have accepted my invitation to rely on a quarterly report of progress, it seems hardly worthwhile to make a separate report. Therefore, I am giving a review of the quarter in this Bulletin and will send all eight pages to the 14 HRAs.

The experimental work outlined in the report in the Bulletin of January 1st has progressed in a very satisfactory way, the pendulum and the theories concerning its use have been touched upon. Special attention was given to Dr. Brunler’s findings and the materials in his lectures. A Bovis biometer (for use with the pendulum) has been obtained on loan and has been used with some success here at the Study, although lack of time has prevented an extensive testing.

Efforts to learn the exact mechanical set-up of “electronic” instruments used for diagnosing and treating human ills are still continuing despite the confusion and secrecy surrounding the whole subject. (More will be said in following pages about this.)

The Telepathic Mutual Healing Group work has obtained excellent results for many, with no results for some. (More of this to come.)

Book reviews have, happily, covered the works of some of the HRAs. A new department given to inspirational fragments has been started and well received.

A study of the possible relation of Easter Island scripts to those of Egypt and Mayan peoples has been begun with the purpose of finding possible sources in glyphs, words or symbols of additional Huna information. Much material has been sent in by HRAs and the work will be sufficiently advanced to call for a report from time to time.

Treatment by volunteer HRAs of the insane young man, “Gregg,” continues on the part of a few. The decided gains made by the lad have alternated with periods of slipping back. Three of those who took part in the original group treatments had pronounced physical reactions, usually pains, but not of too long duration. Gregg had, at that time, a broken collar bone which was not setting properly in the cast. There seems little question but that telepathic contact was established through the use of the locks of hair which were sent out to those taking part in the effort. It is hoped that the gains can be held more and more until the healing is complete.

While not a part of HRA, the quarterly report would hardly be complete without noting the pleasure that was felt when HRA Meade Layne was enabled by financial help to continue the publication of ROUND ROBIN magazine and the BSRA reports which keep us up-to-the-minute on the flying disk situation WHICH IS EITHER VERY SERIOUS or an indication of national blindness – apparently BOTH. The new book on the subject was announced in the last Bulletin. (Still a must.)

THE PATHOCLAST of Dr. Abrams was given by one HRA as the original of the drawing I made of an “electronics” machine shown to me in the Study by a gentleman who claimed that it was an exact copy of a well known instrument long on the market. Last week a letter came from an HRA who had inquired of the information department of a big daily paper in Oakland, Calif., as to what instruments Dr. Abrams had invented. In this letter several instruments were named, but, for some strange reason, NOT the Pathoclast. I had hardly finished puzzling over that one when there came a letter from a friend who said he had once owned a Pathoclast and that what I had described must have been something quite different – perhaps an instrument which DID use no electric current and which DID come into use for treatment at a distance. The Pathoclast, I was assured, had “fin condensers” in the circuit and was hooked up to the light circuit. What was more, it was entirely against Dr. Abrams’ ideas to treat except by contact with the patient.

See I am beginning to [see], after quite a period of ineffective trying to get information, that this is a very hush-hush subject and that few, if any, of those who know about or use such instruments care to discuss it. The AMA seems to have been especially active in making war on what it considers unorthodox in this field. An article in “Readers Digest” a week or two ago told gravely how all such instruments were valueless. On the other hand, I know that in the Los Angeles region there are at least two flourishing establishments in which treatments with some form of “electronics” instruments are given. My face is red, and Cigbo has hidden out so I am unable to put the blame on him. If I remain singularly silent in the Bulletins for a time, concerning the instruments of this type, you will know that I am endeavoring to get my data at first hand before saying more. Fortunately, the pendulum is under no cloud and we can safely experiment and speculate concerning its use as we please. (If there have been patents allowed on any of these electronics or radionics instruments, it may be possible to get copies of the patents and to learn from the drawings and claims exactly what they were.)

THE SEARCH FOR AMULET MATERIALS, or methods of “tuning” the mana, has made a beginning. One HRA tried filling his pockets with various metal things, first right pocket, then left. He used small wire coils as suggested in the last Bulletin, and his pendulum showed not a whit of gain or loss in his normal mana charge. That is the kind of experimental cooperation we need. The hunt for a material that will hold a mana charge has brought to light some interesting materials which might be procured and tested, among them the new bouncing putty.

“HOIRADA HAITIAN VOODOO SEEDS,” such as are advertised and sold by mail by an enterprising gentleman in Haiti, were sent to me this week by an HRA who had recently purchased a few out of curiosity. They are supposed to be worn in a string next the skin and to have a remedial effect. They are a largish, rounded, dark red seed and I seem to recall seeing them used in Hawaii to make seed necklaces for tourists to buy. I tested one of the seeds on the Boyle biometer and found to my surprise that it registered unlike anything as yet tested. The pendulum swung in the opposite direction to that of garden seeds which I tried for comparison. I will see what else I can learn with the biometer or the pendulum and, if worth reporting, will take up the matter later on.

THE MAIL BAG

The Mail Bag brings in a gem now and again. Here is what surely must qualify as a “famous last word.” It arrived on a post card.

“Mr. Max Long:
Dear sir. I am sorry to tell you that I tried everything in that book of yours but had no success in anything so, I made up my mind it was all a humbug and a fake.
Yours truly, J. Hollyhock”

A NOTE FROM HRA C.S. READS:

“Enclosed another piece of financial shoe string to operate on. Keep up the good work. The Bulletins are excellent – and give us a lot to think about.”

HRA Dr. Hanoka writes concerning the strange power of the force which leaves the body, under direction of the mind, and does strange things by way of changing the matter in physical things.

“Did you know that Bovis (of the Bovis Biometer fame) as well as Dr. Bidwell (here in U.S.A), succeeded in mummifying fish and fresh meat? I saw such mummified fish some years ago.”

Those of you who, by now, have your copy of Dr. Nandor Fodor’s Encyclopedia can turn to page 125 and find the beginning of a fascinating article on this subject under the heading of “Emanations.” Let me quote parts of the article. In reading, keep in mind the mana and the aka of Huna, [and] the combination of the two leaving the body and obeying the orders of the one making the experiment.

“Dr. Louis Favre, experimenting with Mme. Agnes Schloemer, discovered powerful vital emanations of the human body. By the imposition of her hands, Mme. Schloemer could destroy as resistant bacteria as the bacillus subtilis and the bacillus anthracis. Nothing else but the placing of the hands of Mae. X. in concact with objects or sometimes only near them, for periods of twenty minutes. Plants dried up with the preservation of perfect color, wine refused to show signs of acid- fermentation, the process of putrefaction was prevented in oysters, or stopped if the treatment began at a later stage, fishes and birds preserved their form and color, the brightness of the eye without being emptied, the blood of a rabbit was preserved in a liquefied state for 25 days and remained as a solid red mass afterwards.

Joanny Gaillard, of Lyons, arrested the germination of lentil seeds. Oranges and lemons got as hard as wooden balls… can mummify a pigeon in fifteen days and a mutton chop in ten. Fruit, such as oranges and potatoes, take about two weeks.”

A. Blue narrates… “By magnetising every day, for about five or ten minutes, the water in the vases where the roots of hyacinths are immersed, one is able to give such vitality to the sap that stems and flowers will speedily assume extraordinary appearances.”

According to the findings (of Dr. Favre – Paris 1525), the human hands exercise an action over the germination and growth of the plants. The right hand is the most active; it strengthens feeble vitality and the influence of six minute’s action extends over the whole period of germination.

BOOK REVIEW and REPORT ON THE STUDY OF EGYPTIAN AND
RELATED CULTURES – THROUGH GLYPHS ETC.

In our HRA work we have come upon a vastly exciting new angle for further investigation. While the Polynesians in most of the South Sea islands have retained no definite form of writing, it now begins to look as if there had once been a form, but that it had been lost.

For many years, tiny Easter Island has been a puzzle to our men of science. The people there were Polynesians and spoke a dialect closely resembling that of the Hawaiians and Maoris. However, they differed in that they had an abundance of hieroglyphic writings; at least they did until the white men came and their native culture crumbled under the savage impact of our culture and especially our religions.

Anthropologists and ethnologists followed the usual pattern and insisted upon making the things found on Easter Island fit the old set of theories which has been evolved by the professors to explain races and their characteristics, origins and relationships. While the amateurs had long since pointed out the probable relation between the cultures of Egypt, the Mayans and the Easter Islanders, basing their their claims on similarities in legends and hieroglyphs, “science” is still far from admitting the claims.

However, in a book published in 1948 in New York, a Dr. Werner Wolff, himself a professor as well as a well known psychologist and writer, took up the study of Easter Island and gave us what appears to be the boldest and most comprehensive work to date on available materials and evidence. The book bears the title, ISLAND OF DEATH and subtitle of EASTER ISLAND.

Charles W. Kenn wrote to me from Hawaii to call the book to my attention and HRA M.C., whose articles in Round Robin magazine are known to most of you, has been of very great assistance in making a preliminary study of this and other books on related fields and subjects as their materials bear on Huna.

Several things hang on this study in which many other HRAs are taking a very active part. First, if we can prove that Huna was known in early Egypt and can be traced through its hieroglyphs, we will have a means of checking my findings concerning the ten basic elements in the lore of the kahunas. And second, we stand a good chance of learning new things.

Thanks to the skill, insight and industry of Dr. Wolff, we have before us very definite proof that the Easter Island writing came from the same common source as did most of the early writing in glyph form the world around – including the early Indus Valley, Early Chinese and Mayan (the last connected up by the works of Le Plongeon in his book of 1909, Sacred Mysteries Among the Mayas and Quiches.) (A third book of value, covering all the world, is Origin and Evolution of the Human Race, by Dr. Albert Churchward.) (Not to be confused with Col. James Churchward who wrote the books on ‘Mu,’ these belonging to that other class of books which furnish the reader [with] no way of checking and verifying statements made by their authors.)

Words which have survived with little change in meaning help tie the peoples or cultures together in various parts of the world. For instance, our Hawaiian word for “light” is la. It also means “sun” and “the sacred Light” as a symbol is La`a. In other dialects of Polynesia, the letter “l” becomes “r.” In Egypt, we have Ra for the sun or symbol of their primary deity. Le Plongeon writes that La in the Mayan language means “The eternal truth. That which has existed forever.” (Le Plongeon has been discredited by later investigators to some extent but the greater part of his work stands.)

The glyph for the sun was a dot inside a circle in Egypt and in the Mayan. In the latter, the sound of “L” as well as the sound of “a” is given in the alphabet provided by Le Plongeon by this same symbol, so that it would be doubled if we were to try to write it in their glyphs. In the Easter Island script the word remains the same, but the circle which surrounds the dot changes to irregular form as if their concept of the sky surrounding the sun was more on the order of the sun over an island.

Changes in the exact form of the glyphs have to be considered as natural to the law of change-by-time-and-place. Fortunately, while languages change so rapidly that they soon seem unrelated to the original, the glyphs have changed very little. Dr. Wolff points out the fact that “while the general form of a glyph may be changed, it can often be identified because it contains the basic lines or elements.”

‘Man’ can be drawn as a pictograph in single lines with a circle for a head or may be drawn as an outline of a body in full flesh. Or there may be intermediate drawings. Below I will give you a rough drawing of the “man” glyph from the Egyptian, the early Indus Valley glyphs (after Heveszy, as reproduced by Dr. Wolff), and the Easter Island – in that order: 1, 2, and 3.

1.	2.	3.
“Sun” in Egyptian Glyph “Sun” in Easter Island Glyph

Dr. Wolff reproduces a pair of photographs of beautifully carved stone tablets from Easter Island and, on the same page, photos of rock carvings from the Habe Region in Africa. (Plate XVII in his book). The outline form of the glyphs is strikingly similar and a thing that strikes me as very important is the drawing of a glyph for a man, with a circle in his middle, as is found in the Easter Island glyph for a “savant on a seat.”

Dr. Churchyard, in his book above mentioned, gives pages of glyphs collected around the world showing the close similarity in them, even when carried around the world and after a lapse of perhaps many centuries. So, if we conclude that the two glyphs of a man with a circle in his middle are from the same source, we have avery good tie-in with Huna and the African places of origin of Huna.

The circle in the middle of the glyph picture for the “savant” indicates the navel. This in itself would be of no great importance to our study, but when Dr. Wolff goes on in his discussion of the navel as a symbol of the navel-CORD and writes, “… the navel-cord symbols of the highest mana attainment” we know that he is speaking of the part played in Huna by the aka cord that connects man with his Aumakua. If he can make such a contact over the cord as did the kahunas in their work, he was indeed a “savant.” The circle is shown placed on several glyphs as “a sign of distinction.” (Page 26.)

A hollow tower at La Perouse Bay is mentioned, “called Te Pito Te Kura, and is considered the navel of the island.” The symbol is seen to be of the greatest importance. One of the names given the island was “The navel of the earth.” Evidently, the aka thread or cord was considered to be a most important part of the lore of the “Secret.” Dr. Wolff, apparently not aware of the Huna significance of the cord, writes, “The navel cord of a child – the cord which connected him with his mother and his ancestors, symbol of man’s tie with the past – was put in a gourd and placed on the top of the hollow tower.” He explains that this tower was for the sole purpose of providing a safe place to keep such cords because they were the symbols of the “highest mana attainment.”

A most valuable item of information for our study is found on Page 139. There, in giving a comparison of the glyphs of Easter Island and Egypt, two pairs of upraised arms – the glyph for “VITAL FORCE” in the Egyptian, and for the Milky Way and the heavens in the Easter Island script. It is explained that the latter is the symbol in Polynesia of the vital force. To us, this is the mana of the kahunas, the general symbol of the three manas, it is to be supposed. A very similar glyph with a third hand lifted in the center on a third arm has no translation given but is compared to the two-arm glyph in the Egyptian, to which has been added a low pyramid at the base and which means only “upraised arms” – or could both have a significance in which the center part of the glyph indicated the High Mana. Or might the glyph stand for the three manias? I will draw roughly the two-arm and three-arm or arms-plus-pyramid for you below

Easter Island

Egyptian

Easter Island

Egyptian

A striking item for our tracing of Huna concepts (as I have reconstructed them tentatively from Hawaiian sources) is found in the “X” shaped symbol for one form of mana. This symbol was used in the script and the carvings of Easter Island as well as in Egypt. (Also in reversed position above the glyph for “water” or mana in Mayan carvings.)

In the Egyptian glyphs, the upraised arms have also the usual meaning of the Ica, which has the element of the aka or shadowy body with its inhabiting “self” or spirit. The glyph, in Easter Island, for a sick man is a man with both arms upraised.

In the comparative Egyptian glyph for “complain” (about illness or other things needing help from the Aumakua, it is to be supposed) the figure of the man not only has both arms upraised (possibly representing the act of the ritual prayer and the use of the aka body or thread of aka substance connecting the Aunihipili with the Aumakua) but from the top of the head rises the “Y” shaped symbol of mana.

This mana symbol is not explained in any book which I have seen, but the position of it, its known relation to mana, and the fact that, at the upper end, it divides into two equal parts, checks perfectly with the accumulated evidence that [is] behind all the external concepts given to the common people. There was indeed a “Secret” (Huna) set of concepts and practices. The prayer ritual included the sending of mana to the Aumakua as a “sacrifice” to be used in creating the condition visualized in the prayer. One of the double checks at this point is the use of a word for “dividing” to name one form of prayer in Hawaii. (This was discussed in a Bulletin in connection with the kahuna concept of the altar as a dividing of mana at a “high place.”)

E. I. symbol of “rising energy or of life force.” (Dr. Wolff.)	Egyptian “To lock”; “to enclose”. “Key”.	Egyptian Glyph of “heaven” with rising mana from below, perhaps.
Easter Island. Note the odd “Y” indication on top of head. Egyptian glyph with the “Y” symbol rising from top of the head of bearded man.

The legendary “keys to heaven” may well be the mana sent to na Aumakua in the prayer rites to open the doors. Dr. Wolff says the ‘Y” sign stood for the divining stick and for magical operations in Egypt. This is understandable when we know it has the meaning of mana – the basic tool of the kahunas in all their magical work.

The book by Dr. Wolff is published by J.J. Augustin, but no address is given. Libraries should have it. The price through a book dealer is $7. The book by Dr. Albert Churchyard was published in London and is out of print, as is the book by Le Plongeon – the last two being made available to me for this study through the kindness of HRAs sending them on loan.

There is much more material in the books mentioned, much of it pointing directly to the conclusion I reached some time ago, that Huna was the original system from which most of the other psycho-religious systems were evolved, or from which many beliefs were borrowed. Because of an outward set of beliefs for the common man, and the secret set for the kahunas, there was much misunderstanding and distortion when ideas were borrowed but not sufficiently understood to allow their practical use. More will be given covering this part of the study in later Bulletins.

Because of the great interest shown in the prayer which I spoke of in the last Bulletin – for use with the TMHG prayer action ritual, I am including it in this Bulletin.

PRAYER RITUAL FOR THE TELEPATHIC MUTUAL HEALING GROUP USE

This is an outline or a suggestion for the prayer ritual. It is to be changed to fit the needs of the user. It should then be well memorized for use. When memorized, the thoughts contained in the prayer have a very great impressive force on the Aunihipili, a physical stimulus of a high order.

Shortly before the hour for the TMHG work, accumulate a surcharge of mana by your favorite method. Include several deep breaths. On the hour, reach out mentally for contact with M.F.L. at the center and through him, with the others, saying… (The “we” includes the Aunihipili and Auhane. You are acting as a team.)

“We reach out now to contact MFL at the center and to become a part of the Group now assembling for prayer. With the Group I now reach out to contact the Great Company of po Aumakua, which includes my own…….. (A tingle or other indication may be felt on completing the contact, or may not. Pause for about half a minute.)

“Beloved and Utterly Trustworthy Parental Spirits, cleanse us. Cleanse me of all sins of hurts done others. Accept my pledge to refrain from hurts and to make amends for past hurts in so far as possible. Cleanse Thou my soiled face with the abundance of Thy Grace. Cleanse this supply of living force that I offer as my living sacrifice to you….

“I (or we) now send through the aka cord of contact and through the braided cord of the Group through MFL at the center, this supply of mana. Accept it with my love and joyous giving. I now send the mental picture of conditions which I ask be used as molds or seeds and filled and grown to realities in the future. See a world at peace…… a prosperous world, a happy world…. a safe world.

“I now present this picture of all in our Group being brought into the Light and standing in perfect health with a bountiful supply of all things needed for happy living and Service. I see all of us, including myself, given the power to Serve, the means of Service, and the Joy of Service. I pledge myself to accept all opportunities for Service with faith and to the limit of my ability, that from small things I may grow into greater things of Service, and daily become more like you are – more utterly trustworthy in the use I make of the things entrusted to me. I will strive to do my part to become as I picture myself in the future, healthy, happy and prosperous – filled with the joy of life and Service – become utterly trustworthy in every thought and act and aspiration.

“I now present a special mental picture of conditions desired for myself. (Here visualize the desired personal conditions or conditions desired for others.)

The prayer now finishes. The mental images are released into your keeping to be materialized as soon as is possible. Beloved and utterly Trustworthy Parental Spirits – Great Po`e Aumakua. Now let the return flow of mana fall as blessed rain to bring all good and all cleansing. The prayer-action is finished. I withdraw from Au….ma….ma….. “