April 15, 1953

THE TESTING OF SIGNATURES, OLD PHOTOS, still older signatures, etc., for the new GROWTH-DEVELOPMENT project still goes on in all spare moments. I am sure I will get everyone processed for preliminary tests before the second set is due on June 1st. When the second set of signatures arrives, I will test them in turn and compare the readings with those of signatures made before the intensive effort period started. If there is no change in the reading, we will say that no progress was made. If there is a change, we will recheck all signatures and try to see the significance of pattern or brain radiation changes.

All who are participating in the test project are urged to work faithfully and hard on whatever lines you have selected. This may be one of the most important projects we have ever undertaken. HRA Edw. S. Schultz, of Buffalo, N.Y., well known to readers of ROUND ROBIN, and one who knows well the   Theosophical and East Indian beliefs, writes:

“Great idea, that of breaking the cyclic wheel of rebirth. No greater project is conceivable!”

I say amen to this in two ways. First, if the endless cycle of rebirth is as endless as it is supposed to be, it is a curse of the first water and needs to be shortened. Second, if it should turn out that there is no such cycle of rebirth, it would be a wonderful blessing to a large part of the world’s population to relieve them of the hopeless feeling that they have almost no chance of ever getting free and being able to go on to whatever lies ahead. My personal feeling is that I have been here at least several times before, and, while life is not too painful, especially in these days of greater freedom and of doctors and dentists and opticians (at least in the more fortunate parts of the world), I would like to get ahead as fast as I can. I once managed, through the practice of   Zen exercises, to get into the state of “realization” a few times, and I must confess that it spoiled me for wanting to come back. I glimpsed a state of consciousness which has always made me desire greatly to reach at will. It is a state in which one lives in the midst of the perfect patterns of all sorts of things, and these perfect things are so much more real and perfect and wonderful than the imperfect imitations of them down on this physical/mental level that there is no comparison. It is something of the same distress I have felt when returning to the very ugly world after spending a few hours in one of those miniature Japanese gardens where everything is on a small scale and is entirely perfect in beauty. There was one in Honolulu some years ago, made by a famous craftsman from Nippon. It lay at the foot of Diamond Head and belonged to a retired doctor. The shock of the return to the world of billboards and claptrap shacks was hard to bear. A similar experience was an afternoon spent listening to the magnificent music of the London String Trio which pulled me up so high above the honking of car horns that the descent later was depressing in the extreme for some hours. It takes a strong man to live in the world and like it after tasting perfection.

ON THE OTHER HAND, for those who like life as they find it and who prefer to keep coming back to have some more of the same, please, that may be the sign that reliving would be best for them. Be that as it may. I suggest that it would be a very fine thing to learn how to improve or perfect one’s “will” and general “constructive” personality pattern as well as raise one’s brain radiation rate. If one comes back with the same character and talents one had in the life previous, it will be cumulative – good wampum to have and to hold and to carry along from one happy life to another which can be still happier. Looking at it either way, one can’t help but win. If, as we are told by the spirits who gave the Oahspe Bible some years ago, there is no such thing as reincarnation, then there is a very similar kind of life as a spirit after physical death, and happiness and progress is greatly determined by what was done while in the flesh.

The Christian churches of today still lean, for the most part, to the idea that we live once and either go to heaven, purgatory or hell at death. Wherever we land, we have the chance eventually to become better, or, if we do not respond to the stimuli of hell-fires, we can stay there and bake. This is the old dogmatic concept. The Huna concept, which we are working out through the code and symbol pointers at this time indicate that there is a coming back unless the complexes and evil spirit influences are removed and the work done while here to perfect the personality.

No matter what religion (or lack of one) we may prefer, we are bound to do as the Cockney pitchman at the fair explained to his audience, “You pys yer shillin’ and you tikes yer choice.” The main thing in this project is to work hard to correct your personality and will defects – to “py yer shillin’.” This game is very much worth the candle if we will but pause long enough in our mad rush to learn how to play it.

Several sets of test cards have come in from the HRAs who are just beginning the Frederick Marion course. Or did I mention this in the last Bulletin? In any event, they will give a fine opportunity for testing.

THE TINY THUMBPRINT of an HRA baby girl was sent in from Florida for the beginning of a growth-development test in which the parents will do their best to progress the child. This test will cover several years, I would imagine, before much real training could be seen to take effect. However, things should move rapidly later on. I wish we all had thumbprints of ourselves from about our third month – they might tell us very interesting facts about the times when complexes were formed, and by locating the time, we might be able to get at the cause. I wonder if the footprints made of babies for identification in modern maternity wards would give a reading. Anyone able to get me a footprint and a thumbprint to compare? I’ll write to Florida for a footprint to match the thumbprint I already have.

A CORRECTION IN ADDRESS has been requested by HRA Major C.L. Cooper  Hunt, whose excellent little book on Radiesthetic Analysis (50 cents will get you one still) was mentioned in a recent Bulletin. The address should be: Solent Lodge, 19 Marine Drive East, Barton-on-Sea, New Milton, Hants, England. Major Cooper-Hunt wrote a very interesting letter. He heartily approves the new project and the testing with the biometer, being himself an expert in such matters. It is good and it is encouraging to have the pat on the back by one who knows this part of the field so well. He also remarks, “Re: Huna-in-Bible – I have recently thought much of the phrase in Ecclesiastes 4:12, ‘A three-fold cord is not quickly broken.’ This surely might be a Huna statement referring to the three selves, Aunihipili, Auhane and Aumakua, and stating that when these three are in perfect harmony and accord, health results. And again, ‘If two of you agree upon anything on earth’ (the realm of the tiro na Aunihipili) ‘it shall be done of my Father’ (Aumakua). This teaching of Jesus, the Kahuna, is surely significant.”

The Major certainly has put a finger on important points in the older as well as newer Biblical lore. The three-fold cord could cover the idea of the three manas, three selves and the three aka bodies, all of which are involved in the work of the man when his three selves are at work in the normal and proper way. That the Aunihipili and Auhane must be agreed is pure Huna. If the Aunihipili disagrees on what is to be asked for in prayer, or refuses to play its part, the Aumakua or “Father” never gets a chance to take a hand in the matter.

The Huna word for “agree” is kuikahi. Its basic meaning is that of “to unite,” and from this we also see that unless the Aunihipili is willing to obey the request to reach out and make the contact with the Aumakua,  to unite the three selves as well as just the two lower ones, nothing can be accomplished. Jesus gave the formula for this work in the words, “I and the Father are one.”

MISFORTUNE, ILLNESS AND SORROW may be the natural result of being cut off from one’s Aumakua. Karmic retribution comes under this heading in part. The simpler concept has been stated, “The wages of sin are death.” In Proverbs, 3:12 it is written, “For whom the Lord loveth he correcteth…” In all of this we see the suggestion that the Aumakua may allow its man to suffer in order to cause him to think upon the better things and to continue his growth-development.

THE HUNA WORD FOR “CORRECT” throws light on this angle. It is paipai, and it means not only to “smite” in order to correct, but also to “arouse, awaken, stir one to action.” It is also a painful “reminder” to get on with the job of living the good life that allows for evolution. If we look on the problem from this point of view, we must draw the conclusion that all the painful things which the Aumakua may allow to overtake us will be, almost automatically, changed to good things or conditions as soon as one falls into line and begins to live in accordance with the best he knows, becomes hurtless and helpful, makes amends for past hurts done to others, and (in all probability) undergoes a foot-washing in order to get his complexes removed so that he is once more in working and free contact with the Aumakua.

THE WICKED WHO FLOURISH AS THE GREEN BAY TREE have been the exception to the above rule for centuries. The Devil has been supposed to be helping very wicked men so that they escape punishment for this life at least. In Genesis, the “serpent” of the Garden of Eden was a Huna symbol of evil spirits. These influenced Adam and Eve so that they were cutoff from the face of God. Evil spirits, if not removed from us, may protect us for a time – perhaps for a long time – from the natural sorrows brought about when we are cut off from our  Aumakua. The Devil who tempted Jesus in the wilderness is a personification of the most evil and most powerful spirits of this kind. It would seem that they may, for a time, stand between man and his Aumakua, but, as all teachers agree, there comes a time when the piper must be paid. One must then either win back to the good and come under the care of the Aumakua, or one goes on to become one with the evil spirits, these apparently forming a dark band bent on promoting darkness.

Na kahuna seem to have been interested mainly in the lesser spirits who fastened themselves to their clients or obsessed them. However, they also recognized more powerful entities and in the Hawaiian Dictionary I read the note, “Po was counted as a god along with the poe Akuanoho.” Po is “darkness.” It is a place of evil spirits, also the condition of ignorance and hurtfulness [and] sin. It is the chaos into which the Light was made to shine to light men to the higher levels of consciousness and goodness. A “Lord of Darkness” took the place of the Devil. The poe Akuanoho mentioned by the dictionary is the Great Company of High Selves or na Aumakua. They are called Akuanohos or “gods who dwell with men,” as an interchangeable name, indicating especially the state in which the three selves are in good, normal working order – united in so far as possible. In this state, “The Father and I are one,” we might say, as HRA Frederick Marion puts it, the ordinary knowledge is turned into wisdom because of the inspiration given by the Aumakua or “Universal Mind.” In the guise of the “god” who gives wisdom and inspires one, the Aumakua was called the Akua`ulu, and ulu is the breadfruit tree of the kahuna version of the temptation of Eve in the Garden. The Bible does not say what kind of tree it was, but na kahuna stated very definitely in their version that it was a breadfruit. This is important because the same word, ulu, means “to be possessed by a spirit, either good or bad,” and if the spirit attracted to us because we are evil is also evil, we are, symbolically, ejected from the Garden and made to live with the evil spirits and to till fields where briers and thorns – complexes – thrive to our detriment. But this is so important that it deserves a special heading.

THE AUMAKUA AS THE AKUA`ULU

The Aumakua as the Akua`ulu, therefore, is the one who is given mana by the foot-washer so that it can remove the evil spirit influences and complexes of the one who is being assisted in the rite. It is a digging down from the top, so to speak to clear the aka cord path of “stumbling blocks” so that the Aumakua may then “inspire” or guide and enlighten and inform and aid the lower pair of selves. The word ulu also means “to become excessively strong” and this tells us that the evil spirits who must be driven out in the cleansing rite, may be “excessively strong.” Ulu also means “to be wet,” and because of this meaning we can see clearly why, in the foot-washing rite, Jesus girded himself with a towel or malo, this word for towel meaning “to dry out,” and signifying the taking away of the mana from the strong evil spirits so that they become weak and powerless to resist ejection. Yes, very clever men and women, those ancient na kahuna who invented the many special words to be used as the common tongue of the people, but also to be used to hide and preserve for posterity the greatest “Secret” of all history.

TO BE GOOD OR NOT TO BE GOOD, that is the question. Too many just talk about being good. Too few do something about it. Inertia holds back so many of us. The sages of India were not content to say that one who was too indolent to do more than TALK about being or doing good, was just lazy. With the typical carefulness of their kind, the sages meditated on the problem and came up with a very excellent idea concerning the indolence. They invented three great “qualities” which they asserted had been born from Brahma as the personification of Nature. These qualities were, sattva, rajas and tamas. They were three driving forces which move all mankind. In Huna terms, we may say that these are the natures most often expressed by the three selves of the man. The Aumakua has the good sattva nature, which is called in the Bhagavad-Gita, “Light or Truth.” The Auhane has the rajas nature, which is marked by passion and desire. The Aunihipili nature, tamas, is indifference and darkness, (and to this na kahuna add the characteristic stubbornness of the Aunihipili).

Patanjali, in his Yoga Aphorisms, speaks of the obstacles which prevent men from getting on through meditation and action into the way of goodness and progress. In Aphorism No. 30 he wrote:

“The obstacles in the way of him who desires to attain concentration are sickness, languor, doubt, carelessness, laziness, addiction to objects of sense, erroneous perception, failure to attain any stage of abstraction, and instability in any state when attained.”

The good sage goes on to give what he considered very definite instructions concerning the ways and means of overcoming these obstructions and of getting to be able to hold an attitude or state/determination/stand of mind once it is attained. Some years  many ago I made a brave effort to try out the directions as given. I spent much time and energy in the effort, and came out wondering vaguely whether Patanjali had, perchance, overlooked something of great importance. His methods did not work very well for me. I could find no one for whom they had worked much better.

The secret seems to be – looking at the problem from the Huna angle – that in India they failed to get from visiting na kahuna a proper knowledge of either the complexes or of the influence of evil spirits who influence the living to their great detriment. The Hindu chelas who were instructed to meditate, might have had much greater success had they first been helped with a good foot-washing or kahuna kala rite. My own experience with Patanjali’s methods might have been much happier with the same preliminary aids. Tomorrow we may have much better success when we retire to sit on our seat of kussa grass and get on with meditations and concentrations aimed at controlling the bothersome “modifications of the mind” which are blamed for so many difficulties.

There is a possibility that hardly bears passing up without mention. It is that Patanjali might have had an inkling of the facts of the complex and eating companion spirits. He might have tried to hide this knowledge in his writings as na kahuna hid theirs in setting down the accounts of the foot-washing and other rites. What makes one suspect that Patanjali knew more than he told is his assertion in Aphorism No. 49 that success in the use of his methods leads to the ability of the ascetic: – “… to move his body from one place to another with the quickness of thought, to extend the operations of his senses beyond the trammels of place or the obstructions of matter, and to alter any natural object from one form to another.” This reminds us strongly of the levitations, transportations, apportings, and instant physical changes connected with instant healing in Psychic Science and the healing results often observed at Lourdes.

In Huna we say that all such things come about through the intervention of the Aumakua when it has been furnished with a sufficient amount of mana to enable it to produce changes in the dense levels of the physical. The ideal of Huna is not to attain Patanjali’s goal of “isolation” in which one becomes united with the Over-Soul. Rather, it is to be able to attain a working union at will with one’s own Aumakua so that it can perform the miracles at the behest and with the help and co-operation of the Aunihipili and Auhane. True, the “isolation” may be attained after death by a general graduation of each of the three selves to the next higher grade in the school of life, but it would seem the more sensible way of doing things would be to remain normal and useful, about as we are, until death comes to cause the natural transition and graduation.

FROM EARLY EGYPTIAN WRITINGS we find the problem set before us in a slightly different and veiled manner which makes one look behind the scenes for a kahuna. In a bock by John. M. Pryse of Los Angeles, SPIRITUAL LIGHT (1940, 192 pages, and $2.50, if I remember rightly), page 21, I find a section under the heading of:

“ON OPENING THE SECRET DOOR

“Osiris, triumphant, saith:

“In secret was it told me: ‘Behold a little Door!’ My soul rouseth like a lion, eager for his prey; he smelleth it afar off.

“The heat of the day is like a blast-furnace. The sands of the desert spread before me; I cross them, and lo! the narrow crevices in the rock were my passage. Wolves laid in wait for me by day; by night the bats blinded my eyes.

“But Ra, the glorious, led me by day; Hathor aided me by night; by great labor I came to the Door. I assayed to open the Door by the strength of mine arm, but it was too feeble. Then I took levers and wedges, but they opened it not. I looked about me for aid, but none was able to help me. Despair seized upon me; vultures drew nigh to carry me away. I laid my forehead against the Door, my right hand over my heart.

“Lo! a light shone upon me as the light of day and the light within was combined with the light without. Then received I the light of Ra, and I entered into full understanding.

“Open unto me are the circuits of the spheres; open unto me are the ways of Gods and men, for I, Osiris, triumphant, am become as one of the race of Gods. Anubis greeteth me familiarly and, taking me by the hand, leadeth me to the Father of Gods. He knoweth my name. So it was  with me, Osiris, triumphant. Lo, I am free! I am like to Ra in his splendor, when he ariseth in the morning, glorious.”

COMMENT: The author of the book from which the above is a sample, does not tell us the exact source of the materials which he has assembled under a subtitle of NEW SCRIPTURE, but most of it seems to be from the early Egyptian inscriptions and manuscripts such as the Book of the Dead. That the material is genuine, for the most part, I have no doubt. My test is a simple one. I know that Huna was known, at least in part, in the Egypt of a certain period, and I have only to check the meaning of key symbolic words in the passages with the counterpart Polynesian translations to get at the inner secret meaning.

It is a fascinating thing to see how the evidence continues to build up to show that there were na kahuna behind such writings. Also to see that they were using the same veiled way of writing that we meet centuries later in the New Testament. Consider some of the word symbols and their significance.

The Door is the Huna symbol of the space through which the aka cord runs on its way to the Aumakua. A closed door is a condition in which the Aunihipili is prevented by eating companions, evil spirits or a sense of guilt/fear/unworthiness/doubt, or a complex, from making the contact along the cord with the Aumakua. This is also the “Path” blocked by “stumbling blocks.” (Note that our study of such meanings is not based on the personal opinion of different students. It is based on the outer, root and symbol meanings of the words when translated back into the language used by na kahuna of all times and places. This is very important. While we cannot say that the original discoverers of Huna were entirely and utterly correct in their conclusions and findings, we can say that their system holds more water than any other now known. This is true in the light of modern psychological discoveries as well as because of the things na kahuna were known to have been able to accomplish through the use of their secret knowledge.) The roots of “door” are, in the language of the Secret, pu`ka. A puka is a hole or door. Pu means “To call,” as to the Aumakua, symbol of the contact along the aka cord. It means “to come out of,” as the mana being sent along the aka cord in the contact if the door is “open.” It means, “to hold water in the mouth and to try to call out or talk at the same time,” giving us a delightfully plain statement that the water (symbol of mana) is not being made to go forth along the cord, and that the call to the Aumakua is not being made by the Aunihipili. It means “to be together with” or something that goes along with something else, and this tells us that something must go with the “call,” probably the mana, or also the thought-forms of the prayer which is to be made to the Aumakua when the door is “opened” and contact is made.

The second root in pu`ka is ka, which has several Huna meanings which one meets time after time in studies of this order. It means “to bail water, as from a canoe,” and this is done with a scooping motion, very rapidly, so that the water fountains up over the side of the canoe. It is the symbol of sending the surcharge of mana to the Aumakua along the aka cord. It means “a vine,” also a symbol much used for mana. It means “to radiate out” and to “braid,” both symbols of the use of the aka cord. The “braided” cord was the very special symbol of a number of people praying the same prayer together at the same time, all addressing the Great Company of na Aumakua. The thing that radiates is light, and this is the symbol of mana, especially the mana in the hands of the Aumakua, whose symbol is La (Ra) or Light.

The wolf is a symbol of either a complex or an evil spirit. It is a dog gone wild or savage – a normal idea lacking its proper rationalization, or an evil spirit out of control and forcing the living to evil thoughts and following deeds. The influence of the wolf or evil spirit (root hae in ilio`hae, for “wolf”) fills its victim with such great desire, passion or anger, that it cannot be resisted.

The “bat” is o`pea`pea. O`pea is “to drive away,” as Adam and Eve were driven from the Garden because of their sin of letting the “evil spirit” Serpent influence them. It means “a cross,” symbol of the complex and of the blocked path to the temple or to the Aumakua. It means “to turn aside” as out of the right “path.” It means “to be bound so that one’s hands form a cross,” again symbol of the complex, also “TO ABUSE OR TREAT ONE IN AN EVIL WAY WITHOUT REASON,” as Jesus was treated for no just reason in the crucifixion; “to be perverse, villainous, not to be trusted.”

The “vulture” is a bird, and all birds symbolize a spirit of some kind. The vulture is a “pilau” or stinking bird, and this identifies it in Huna as an evil spirit.

The door was made to open by placing the forehead against it. Lae, the “forehead,” symbolizes the Auhane in its meaning of “to make clear, as a thought or statement, to enlighten.” This is correct thinking as against the unclear thinking caused by the complex or other “blocks” of the path. The word also means, “to be unlettered,” as released from the cross-complex; “to be free to move or act, to be separated from another,” this pointing to the evil spirits who must be removed.

The “heart” is the standard Huna symbol of the Aunihipili. The hand over the heart is the symbol of bringing the Aunihipili under the control of the Auhane so that the mana can flow and be “divided” with the Aumakua. The word for “hand” also means to divide,” and no initiate kahuna could miss that pointer.

The outer light was made to shine or radiate as low mana sent along the aka cord to the Aumakua. This mana was changed by the Aumakua to the inner light and was returned to the man to bless him, help him and make it possible for him to pass through the “door” and to have full contact with the “gods” – to be blessed by this contact in every way.

TO DESIRE GREATLY TO BE GOOD is the first necessity of any of us who aspire to get on swiftly with our growth or development. That is why I stress the necessity to the best of my ability here. One first gets the gleam – grasps the idea of the bright goal of progression/graduation, and decides to try to reach it. Second, the “will” must be used, strengthened and not allowed to relax while we grip the Aunihipili and force ourselves to be GOOD. The eating companions and complexes must be removed, and for this we need foot-washing, otherwise the desire to progress and be GOOD will fade. But once we get free and begin to be good and do good, there comes the “Joy of Service” which is the most satisfactory reward this side of graduation. One moves ahead from good to good, never allowing a permanent slip back into the old hurtful or indolent ways. THAT, as I now see the problem of living and progression, is the situation in its briefest form. We develop the “will’ as the biometer will show, and then perfect our biometric “good” circle. Let’s try.
MFL

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

May 15, 1952

PLEASE TRY TO EXERT HOOMANA`WA`NUI!!

“Make mana for a long time” (the Hawaiian idea of “patience”) in the exciting matter of the eventual finding, through the Huna in the Bible, of a shorter way to get the fixations to the surface and drained off, or to get rid of them in some way we have not yet come to guess is possible.

Here is a note typical of those now arriving at the Study… “I always thought there should be some immediate way to break the complexes in one sitting…” That is what I would call real enthusiasm – and the odd part is that we may someday be able to accomplish such things in “one sitting,” also instant healing in a matter of a few minutes.

However, we must walk before we can run, and the digging out of the Huna symbols and meanings in the Bible takes time.

Amongst the four major prophets of the Old Testament, Isaiah seems to have set forth the most Huna. He made predictions and seemed to be rather a wild man at times, not making much sense in his disconnected discourses. But if one watches for the words which indicate Huna symbols of items in the secret lore, the passages of importance to our present study can be located with little difficulty.

If one remembers that Isaiah lived about 700 years before the time of Jesus, it will be seen that the same brand of Huna was known at both periods. One of the most mentioned proofs of the correctness of this or that teaching or saying in the New Testament was the fact that Isaiah had set forth the exact happening in his prophecies.

I must confess that in my early days of Bible study I was very suspicious of this method of proof. To me it seemed a rather lame attempt to connect the teachings of Jesus and the events of his life to a set of rather incoherent prophecies which were just too “pat” to be believable. I strongly suspected the writers of the New Testament of trying to convince the very unwilling Jews, by this method, that Jesus was what he was claimed to be. In fact, I wondered if the prophecies of Isaiah had been doctored to insert the items which were pointed out as related to the later matters. Many scholars have pointed a questioning finger at the efforts to trace the genealogy of Jesus back to David, but ending in an immaculate conception which undid the effort completely.

At this late date, I am most happy to say, the short initial study of Huna in the Bible has already begun to clear away the basic elements in the things I saw as contradictions and even as frauds.

When Jesus said that a certain thing was done to fulfill the prophecies, he was speaking as an initiate kahuna to other initiate na kahuna who could pass on his credentials because of the fact that he was presenting again in teaching, parable or ritual, the Huna that had been retained in a fine state of preservation for seven or more centuries.

THE LIVING BIBLE, edited by Robert O. Ballou,($3.75. Viking Press) has but recently been published and certainly deserves a much longer review than can be given here. Cigbo did a valiant job of scratching until he had the price of the new book in paw, and went with me to get it from our local “Pickwick” book store. We were greatly interested in the advertised fact that some books had been included in the volume which had been left out in the standard versions.

There were a few pages of these, to be sure, but they contained nothing of particular significance to our Huna studies. On the other hand, I discovered to my delight that the important parts of the Bible had been picked out, accounts made to go from here to there with much directness, and readability produced which lost none of the glorious swing and charm of the King James English.

Isaiah was sifted and the wild filler which had been used, to all appearances, to cover up the Huna passages which were being recorded and still secreted with great care, were tossed aside and the Huna elements assembled according to their similarity. And how some of those newly assembled pages do sing!

I was made to remember vividly the passages from Isaiah which a householder had caused to be painted large on a tall stone stair tower leading from the cliff to the bare rocks where the sea roared and slammed in – this in Laguna Beach. Those lines in that wild setting, fairly made one’s hair stand up when rounding a point and suddenly finding them there.

Let me quote bits from the section titled, THE COMFORT OF GOD, beginning on page 464 and continuing for three pages and a half underscore words which are either those which are familiar Huna symbols for the Aumakua or its dwelling place, the fixations, the mana and the results of the removal of the fixations to clear the “path” or aka cord “way” between the Aunihipili and the Aumakua. Some words are underscored because they will bear translation into the language of the Secret to give the secondary or secret meaning for which we are watching. (I also insert notes here and there.)

“And he will destroy in this mountain (mountain and desert and wilderness all give translation meanings indicating the place of meeting along the aka cord – contact with the Aumakua) the face of the covering cast over all people, and the veil that is spread over all nations. (The words covering and veil are both uhi, the beginning root in uhi`ni`pili, alternate word for the Aunihipili and also for “grasshopper,” often met with and seemingly having no significance in the text. The u is a self, and hi is to leak water or mana slowly, the symbol of the waste of mana caused by the fixations. The Aunihipili hides the fixations or veils and covers them, and the text here given would indicate a belief that all men have fixations which should be removed with the help of the Aumakua.)

“He will swallow up death in victory (swallow is ale meaning also “to drink water,” symbol of accepting mana from the Aunihipili on the part of the Aumakua. Death is make, but the secret is that it also means “to wish, desire, need and love” – pointing clearly to the prayer made with love in the heart for the things desired and needed. Victory is lana`kila, meaning “to float something on a strong flow of something,” indicating the thought-forms of the prayer floated on the strong flow of mana to the Aumakua.  And the Lord Hake, lord who supervises the dividing of the waters of the manas.) God will wipe away tears from all faces (Wipe away tears has the secondary meaning of drying the water mana from the fixations causing sadness and trouble. This is a part of the work of removing the complexes. Face is also, but the word has the primary meaning of front of anything and the belly of man – the symbolic seat of the consciousness of the Aunihipili and, therefore, the place where the fixations have been hidden and allowed to waste mana.) and the rebuke (Ao, the cloud or fixation shutting away the light of correct thought processes) of his people shall he take away from off all the earth; for the Lord hath spoken it. Eke`mu is to speak, but the two parts of the word give us the secret or symbolic meaning of “to take something out of a bag made of netting” which is the tangle of aka threads and thought-forms of fixations in the “dark bag” of the Aunihipili hidden memory trove. The symbol of the net or snare or “temptation” is constantly used in the Huna behind Bible materials.)

“And it shall be said in that day, ‘Lo, this is our God; we have waited for him, and he will save us. This is the Lord; we have waited for him, and we will be glad and rejoice in his salvation. (Wait is kali, with the Huna meaning of “to gird on” – as the malo or means of drying out the mana-water of fixations in the foot washing rite discussed in an earlier Bulletin) (Note also the use of the words “we” and “us,” indicating two or more working together in the waiting process which results in the removal of the fixation-sins so that the individual may be saved from the troubles caused by the fixations – may obtain the salvation.)

“Thy dead men shall live, together with My dead body shall they arise. (Thy finished or completed – restored – men – who have had their fixations removed, shall rise symbolically into a new life in which the Aumakua shares and so has also been resurrected, pau and ala: “to arise,” also “the path or way.”) Awake and sing, ye that dwell in dust, for thy dew is as the dew of herbs, and the earth shall cast out the dead. (The dust is the symbol of the small particles or thought-forms of the fixations which dwell with one. The dew is the low mana which becomes the living water symbolized by the juices in living herbs or the high mana of the Aumakua which again can flow down to restore those freed from the fixations and so raised from the dust. The word “earth” is also the word used for people in Huna, so we re-read the end of the passage, “The people shall cast out the fixations from which the life force or mana have been removed to make them dead.”)

(In the following, note the typical “prophetic” warning which is nothing more or less than a statement that those who do not get their fixations cleared away will continue to be punished by them, as by the Lord, for their fixation-iniquities. Those who have been cleared of fixations are pictured as ones able to find safe shelter from the “indignations” or troubles caused to others by their fixations.) “Come, my people, enter thou into thy chambers and shut the doors about thee, hide thyself as it were for a little moment, until the indignation be overpass.

“For behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; the earth shall also disclose her blood and shall no more cover her slain. (In Huna lore there was also a “Lord” who rules over the “darkness” in contrast with the “light” over which the Lord High Self rules. This Lord of Darkness (Po) seems to rule over the realm of the Aunihipili as the Animal portion of the man, and under his rule, it is the law that we are punished by our fixations. Hell, in Huna, is a state or condition in which the darkness is not penetrated by the light of the Aumakua.)

“Be strong, fear not; behold, your God will came with vengeance, even God will recompense; he will come and save you.” (Vengeance is hoo`pai which in Huna means “to give good or evil as the situation demands – to recompense in terms of good or reward, or bad or punishment.” The degree in which one remains subject to one’s fixation compulsions determines what the nature of the recompense or vengeance must be. This is the Huna angle on karma as a thing requiring immediate payment, either good or bad.) (The following lists the good that can follow the salvation from the fixation-sins which block the path to the Aumakua – the Lord or God, in this Huna presentation.)

“The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart, and the tongue of the dumb shall sing; for in the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water; in the habitation of dragons, where each lay, shall be grass with reeds and rushes.” (The mana is restored as a flow to the Aumakua, and that portion of mana removed or dried up from the fixations which are thus made dead and removed, but which arise as normal memories later, is restored to the rationalized fixation-memory units. These units are symbolized by the parched ground because they have the mana, taken from then and later restored to bring their resurrection from the dead condition. The dragons are the fixations in their dark lair – the “dark sack” of the Aunihipili. In the lair their places are filled with the good and normal things symbolized by the grass and other lush growths. The streams in the desert are the continuing flows of mana sent to the Aumakua in the “desert” place where it needs the water of mana to cause all good grasses to grow for the good of the three selves and the physical body.)

“And a highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein. No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there. And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.” (These passages stress the”way,” which is again unblocked, and even a man of low intelligence, a “fool,” may use the “way” and make contact with his Aumakua. The “unclean” are the ones not yet free from the sins of hurt or those of fixations. The “beasts” may well symbolize the individuals who are innately evil, as the Biometric pattern of some indicates them to be. The “redeemed” are those who are freed of the two grades of sin and are “bought back” by the saving return-flow of high mana from na Aumakua. This high mana is “the gift of God” so often mentioned. It is the gift personified by the “Comforter” and is the very power of the “Holy Spirit-Ghost” Aumakua.

I MUST CONFESS that the discovery of Huna in the Bible gave me a sudden dark and very dismal feeling. It was the thought of being thrust back again into the brand of Christianity I had known as a young man and from which I had fought my way free with battle scars aplenty. I am now learning that many HRAs had much the same reaction to the discovery. We had left behind the struggles of very early days when we found that the dogmas were too harsh – that we could not sell all and give to the poor, or give up all our plans, hopes and ambitions to become missionaries. Hardly one of us escaped into saner and freer air without being marked slightly fixed – by the battles fought inside ourselves and with those around us who strove to force acceptance of the dogmas.

It took a little time to get used to the idea of a return to this broad new Christianity which at first triggered a dozen old dragons of fixation inside me. But, little by little, the dragons were slain and clean fresh grass begins to grow where they lay. I no longer am roused to angry objection to the injustice of all men other than Christians being denied salvation because only through Jesus could that salvation be gained. (I am the way… only through me… etc.) Now I know that Jesus symbolized the same way that Isaiah described for those who could understand the Secret behind his words.

All the little sin-dogmas have vanished under the light of Huna. Again I settle back in mental quiet and comfort. The impossible is not demanded of me again – only the gentle way of living to help as I can and to refrain from hurting as much as is possible.

TRUE, THERE IS A NEW DEMAND MADE ON ME, but this does not weight me down. In fact, I face it happily because at long last I have begun to understand what must be done to complete my way of living. I must begin to search out ways and means of getting my fixations brought to light and drained off. And in this task I find the promise of Isaiah and Jesus, to mention only two great Keepers of the Secret, that the Aumakua will help me in this work. There is already joy in the new approach which has turned out to be as much a going back to the very old as a going forward into the very new. I begin to watch all my little automatic reactions to things, situations and ideas, and to ask with bright interest whether or not the reaction is the best possible, or whether it is below standard ideals because of either a fixation or a badly made habit of reaction, emotion dating back to early happenings. If I suspect the latter, I ask the Aumakua to “forgive” or cleanse the fixation. I may react slightly in the matter of deeper breathing, or react not at all in so far as I can notice, but the work seems to go on steadily and smoothly.

THE ANDREW SALTER ARTICLE

“The Case Against Psychoanalysis,” which was recently featured in LOOK magazine to coincide with the publication of his latest book, gives the side of the “Behaviorist” school of psychology. As pointed out in a review of his book in SATURDAY REVIEW OF LITERATURE, he points to instances twenty-five years old to try to prove that psychoanalysis does not work but injures those upon whom it is practiced. The point that is to be remembered is that the experiments on dogs made by Pavlov to discover the fact that reflexes can be conditioned, failed to account for the facts uncovered by Freud and which could only be explained in terms of a subliminal part of mind. Animals seem to be all subliminal, but not man. This has to do with theory and so is not vitally important. The therapy proposed by the two schools for troubles caused by the (l) improperly conditioned reflex, or (2) the fixation, is, however, vitally important.

Mr. Salter proposes that our emotional reactions be examined and defective ones changed by a process of re-education. That is all very well, but it gives us little help in bringing to light the unit of emotional habit causing trouble so that it can be worked over. Contrary to some contentions, hypnosis will not do this satisfactorily. Furthermore, once the fixation is brought to light and is understood for what it is, there is no need for retraining the emotional reaction. It is no longer triggered by a fixation and is no longer there as a genuine habit of reaction or reflex would be.

In his earlier book, WHAT IS HYPNOSIS, Salter described his success in teaching people to use autosuggestion. His method was first to hypnotize them and then give them the suggestion that after awakening they would be able to hypnotize themselves – would be able to bring about conditions in the body such as numbness to pain etc. He may have some excellent things to offer, as suggested by one of our HRAs who is no mean student in this part of the field, but my present feeling is that because of the limitations of his special school of thought, and the refusal to consider the subconscious or the possibility of a Super conscious, any follower of Pavlov will stop short of the complete problem or a complete approach to the full therapy.

SUGGESTION, of the hypnotic kind, has never been explained except by Huna as the planting of a thought-form cluster in the Aunihipili of the one willing to accept it. If we accept this theory, we can add to it three limiting factors: (l) the amount of middle mana tied in with the thought-form cluster determines its strength and, to a degree, the strength it will have to cause the Aunihipili of the patient to react to that suggestion rather than to the suggestion of thought-form clusters already present, (2) the strength of the mana tie-in of the resident thought-form clusters will determine the degree in which the Aunihipili may accept or reject suggestions which are contrary to a strong fixation cluster, (3) the amount of low mana projected at the Aunihipili of the patient, quite apart from the middle mana tied up as “hypnotic will” with the offered suggestion, must be be taken into consideration. This latter “mesmeric” influence may replenish the mana charge of the patient or it may throw it out of balance, and if the charge administered is too large, it may for a time shock the patient into unconsciousness – cause the Aunihipili to move slightly outside the physical body.

It seems inevitable that when two people sit down together and one relaxes while the other remains alert, the alert one will exercise a certain directive influence on the other. In psychoanalysis, this influence may be large or small, but it is probably always present. It is this influence which evidently helps the Aunihipili of the patient to respond in some way to the effort to begin to get at the secret and hidden fixations. Na Aunihipili seem able to pick up and register vibrations, moods and emotions from other na Aunihipili, either directly or telepathically. It seems quite possible that the help one gives another in the “foot washing” rite of cleansing away fixations with the aid of the Aumakua (check “E Therapy”) may be found to depend on the help of the second party and on the fact that he is unblocked sufficiently to get mana up to the Aumakua of the first party to enable it to get to work – to exert pressure on the Aunihipili which is filled with fixations and whose path is blocked.

Some day we must have a small book on the theory of suggestion and on its use, written from the point of view of the three selves, the three manas, and the thought-form clusters given into the keeping of the Aunihipili. Meantime, however, I have set down the above few paragraphs to have them on the record for the time being. Some of the rest of you may be able to see more angles on the general problem and let me know. Such help is very valuable for mutual progress.

CORRECTION ON BACH REMEDIES

In last Bulletin, when mentioning Dr. George E. Crowle, in Los Angeles as one having the Bach Remedies and being able to diagnose the needs of patients and supply drops for their needs, the notice was not too well worded and might be read to indicate that sets of the Remedies could be purchased from Dr. Crowle This is not the case. He can furnish only the dosage. A letter from Nora Weeks, Mount Vernon, Sotwell, Wallingford, Berks, England, (who, for $5 will send remedies, books and all necessary items) gives the information that in New York, another doctor is able to give the Bach service. He is. Dr. J.W. Zucker, 165 East 35th St., New York 16, N.Y.  It must be kept in mind that the Bach Remedies are not medicine in the usual sense. They are vastly thinned out after the water which makes them has been in special contact with non-toxic flowers, buds or leaves. Their action is not of the recognized chemical kind, but comes from a postulated action which may be of the nature of the dielectric radiations registered by the Biometers. They are not given for a disease, but are taken to act on the personality and in some way help to get the mental conditions balanced and back to normal.

BACH REMEDIES VS. REMOVAL OF FIXATIONS HRA L.B.S. of California, wrote after reading recent Bulletins to ask why Bach Remedies for mental states should be used if the clearing away of fixations allowed the Aumakua to restore normal conditions all around. That is a hard question to try to answer, a very hard question indeed.

In her inspiring book, THE MEDICAL DISCOVERIES CF EDWARD BACH PHYSICIAN, by Nora Weeks ($2 will get it from her), HRA N.W. tells how Dr. Bach bent every effort to make the use of his flower remedies simple enough to be used by the layman – as the simple country herbal remedies had been for centuries. There can be little doubt that this very psychic Welshman was fully educated on the lines of psychology as well as on medical lines. However, there is no mention of such complications as the subconscious or super conscious, not even of such things as the complex or suggestion.

In Bulletin No. 70, (which has had to [go] into a second printing because of the heavy demand for more copies) I told the story of Dr. Bach and his findings and conclusions, but it may be well to repeat here the fact that he sought out remedies to fit the mental states of his patients, depending on the correction of the mental conditions to bring, in turn a natural restoration to normal in bodily conditions. He was a great observer and experimenter. He found that one person might have up to six or more mental conditions which were not normal for a happy and healthy individual. These fears, worries and stresses often mingled and made a mixed condition of mind.

It was this mixture of mental conditions that had to be judged as well as possible from what the patient could tell of his feelings, emotions, depressions and various reactions to life and his personal surroundings and conditions.

I find no direct statement to bear out my guess that Dr. Bach was in the habit of using psychic means to discover the proper combinations of remedies needed by a patient, but, after reading of what he did and how he did it, there is little doubt in my mind that his psychic abilities were much in use. In searching for a special remedy for a special mental state, he would take petals from any number of flowers and place them on his tongue for a moment, observing the effect they might have, on his own artificially induced duplication of the mental state in question, it would appear.

Be that as it may, some of the later physicians and laymen soon took to using psychic means – the pendulum, or the tingle in the hand when the right remedy was touched in its vial – to determine what remedy or combination of remedies was needed. As no harm could come from the wrong remedies (supposedly because they were not toxic in origin and were thinned so much, or because their rate of radiation had no effect on normal mental states, or ???), the danger of making a mistake through psychic diagnosis was obviated.

A peculiar thing has been noticed in the results of the use of the pendulum to determine what remedies are needed. This method is one in which the pendulum is held in the right hand, over each vial of remedy in turn, while the operator’s left hand holds the right hand of the one being “Bached.” What becomes evident is that one cannot Bach himself successfully for a condition caused by a fixation or chain of them. The Aunihipili seems to hide the fixation and refuse to call the end results of it in mental conditions abnormal. On the other hand, the fixations and conditions caused by them may be sensed by the Aunihipili of another who is called upon to do the Baching.

It is customary to select the proper vials without looking at the labels, then, when a number of vials have been selected, to test them as a group-combination. As a group, the pendulum will give a much stronger clockwise circling indication if all are right, or a stronger tingling in the test hand. The next step is to compare the names of the flower remedies selected with the tables of corresponding mental states. Here again, the Aunihipili of the one Bached seems to cover stubbornly and blindly for the fixations. Mental states recognized by close friends as being typical of the one tested, will be denied as impossible by that one.

BECAUSE OF THIS PECULIARITY, it may be possible to use the Bach Remedies and the psychic or pendulum tests simply as a method of determining the nature of the fixations through the indications of mental conditions which are actually present but which are not recognized by the victim.

This is only a straw in the wind, of course, and tentative conclusions are still very highly speculative. But, if this method of determining the nature of the fixations through the states of mind they induce turns out to be reliable, we will have taken a long step forward. Also, with the evidence of the corrective effect of the right remedies on mental conditions, the task of getting at and draining off fixations may be made easier and swifter by far than at present. I have written to our experienced new HRA friends in England to ask their help in running down this line of investigation, and in due time we may come up with something very valuable.

ONLY ONE NAME is in so far for the list proposed as a directory of HRAs bold enough to chance meeting other HRAs. We indeed “be timid folk.” Or do we all need to be Bached and audited for fixations?
MFL

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

June 15, 1951

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.

This is to be a Bulletin composed largely of letters and comments…

Despite my inability to answer letters from all you good friends, I am greatly pleased and warmed to have the flow of letters, reports, suggestions and comments continue to come in almost as usual. Cigbo has been remembered in a most encouraging way, and thanks go to all of you. My special thanks is tendered for making it possible to take time from correspondence to apply to my writing job (which is not fiction, as some of you have supposed, but begins with a careful study of radiation, which is right down the Huna alley, and will make possible the writing of a book. I am finding much of new value to Huna and will report to you in due time).

A LETTER ABOUT PRAYER AND WEATHER CONTROL

Sent in by HRA Alice Harrison, (address Hillsboro, Wis.), who is a magnetic healer and who would be pleased to know other HRAs in her part of the land. She reports: “On Friday, May 25th, 1951, I was visiting friends on their farm .They wanted to plant corn but a storm was coming up. It had all the earmarks of an all-day rain. I went out, looked up at the clouds, gathered a surcharge of mana with accompanying breathing exercises, then asked my Pansy (her Aunihipili) to present the surcharge to my Aumakua to be a living sacrifice to be given the Spirit in charge of the storm. Then I asked that the Storm Spirit please hold back the rain for 12 hours. Within three minutes the storm veered off to the east and missed us completely. This was at 8:15 A. M. At 8:15 P.M. the rain came and lasted all night. The next day was one of showers, wind and cold. My friends wanted to fix up the groves for Memorial Day, but it seemed as if they would never get to do it. Finally they began work in the midst of showers and wind. I saw a huge, lowering black cloud headed right for us, so repeated silently my performance of the day before and the cloud broke in half and one half of it went to one side of us and the other half to the other side, allowing the work to be finished.

“I always give thanks, and have been sending mana sacrifices to na Aumakua of the elements. I believe it is like tithing, which, I have found, keeps one in tune to receive an immediate response to a request of any kind. Anyway, it works. I never use it selfishly or for personal aggrandizement in any way, but to help others. I have not yet learned to clear the channel for myself, but I get good results when I ask unselfishly. Thanks for helping me. (TMHG). Last evening my friend and I were treating at 9 P. M. C.S.T. We tuned in with you. He is so powerful that he can heal just by a thought ….”

Comment: It is always a pleasure to find an HRA willing to run the risk of being annoyed or (as once happened,) really imposed upon through being introduced to other HRAs. The many rewarding friendships that have come in this way have more than balanced the three cases in over three years where the association turned out unhappily…. The matter of the control of weather is one of the most valuable proofs of the verity of the Huna beliefs. I have had too many letters similar to the one above to show that it works, for contrary arguments to prevail. One has little or no sensation to tell them that the surcharge has been accumulated, that the Aunihipili has obeyed the order and made the contact with the Aumakua, or that the mana has been sent across the aka thread with the thought-forms of the request – the request that a weather controlling Aumakua will be persuaded to make a change in a weather condition. However, we can see the results. While we must keep our minds open, and while we must admit that Huna may be wrong or our understanding of it may be faulty, the present explanation of the mechanism is certainly as logical and satisfactory and workable as any offered from other system, if not, as is my opinion, much superior.

TITHING

The matter of tithing is a very one-sided question, even though it is as old as the idea of sacrifice. In SSBM I discussed at length the necessity of doing some sacrificial act that would impress the Aunihipili as well as the Auhane, that the individual deserved having his prayer answered, Guidance given, and his “way” made straight. Only those HRAs who tithe regularly or for special occasions have written to tell me of their belief in the value of this method as (1) a genuine gift in love, for the good of someone or something, and (2) as a most potent physical stimulus. Talk costs nothing and buys little. A giving “until it hurts” is a great impressive. Those who do not tithe, write nothing about it, pro or con, so I call it a very one-sided submission of evidence. It might be said that the tithing of mana as well as of funds, as practiced unfailingly by HRA Alice Harrison, covers the ground most completely.

(HRA C. S. wrote recently: “I am sending Cigbo $3, I used to tithe and I got along so much better, had more to tithe and more to spend and save than I do when I fall down on it. Today I counted my all and decided to try to stick with it to the best of my ability. I always feel a little guilty when I fail to keep it up.”

Wing Anderson, whom you all know, once told me that, invariably, his income jumps in keeping with the amount of his tithing. I have told in SSBM how the kahuna who pulled me through my worst trouble in Hawaii insisted that a gift to some worthy cause – until it hurt – be a part of my own personal activities in making ready for the Aumakua aid which was later given in so definite a manner.)

At the risk of violating a confidence, I wish, while we are on the subject of “serving that we may be served,” to pass on to you a strange experience of an HRA who is gifted in psychic and healing lines. I have known him intimately and can vouch for his integrity in every way, even while giving no identification for him, for very obvious reasons. Some time ago he asked his spirit friends if they could help him to help various good causes by giving him the winner’s horse races. Soon winners were given from day to day, and with such success that he began placing bets. The various causes were faithfully served and the bets became always larger up to a certain point. Then came the discouraging part. So many on the other side wished to use this channel to help people or causes, that it came to the point of what began to amount to obsession – winners and, I take it, demands for their gains to be used in certain ways, that something had to be done. Two things came about. First, the bookies passed the word that he always won, and his bets were refused on all sides. Second, by steadfastly refusing to continue on those lines, the pressure from the spirits relaxed. The moral for us seems to be entirely in keeping with the Huna dictum of, “All things in moderation – everything conforming as closely as possible to the normal, kindly and hurtless way of life!” The more deeply I go into Huna, the more I am impressed by the amazing wisdom of the Guiding na Aumakua.

3 INDEPENDENT ENTITIES?

“DEAR M.F.L.” writes HRA H. M. Wagner, of Florida, elder statesman Of the psycho-religious field, good friend of Huna, and one whose opinions carry much weight because of his wide study background and unusual spread of contacts on the spirit side of life. (Huna is the 1 science of man in the flesh and out of it as well.) “Friends on the other side say they are dependent on (contact with?) this plane for any experiences missed while here and necessary to their growth. A better idea of things can be had if one will remember that the other side is the real life while this is the shadow, so to speak. No reason to imagine that mana must be drawn from here for their use. As I have before remarked, to remake the philosophy of Huna is one thing, to swallow it whole is another. Our continued experiences with the other side lead us to believe we must modify some of their theories and perhaps discard, except historically, that fantastic notion of theirs of the breaking up of personality into independent entities. The more we learn from our friends over yonder, the more fantastic all that seems. That you have their idea dug out is probably correct; but that the idea is correct, is another- question.”

Comment: One of the good things about our HRA work is that we can all have our own opinions concerning all matters touched by the ancient Huna system or statements aimed at saying what it may or may not have contained. Knowing HRA Wagner so very well, as I do, I can vouch for the fact that he will protect the right of any other HRA or spirit communicator to views of an entirely contrary nature. Only in organizations where the beliefs have all been crystallized into set dogmas, do all the members think alike and agree on the beliefs – to disagree in these organizations means to get out of them. In the many letters which I receive, there are a healthy number which question my conclusions concerning the beliefs and practices of the ancient na kahuna. The beliefs of na kahuna, regardless of my conclusions, are likewise criticized. This is as it should be. It has been pointed out to me, and with good reason, that I have become so set in my views on Huna that I try to make all new findings in this and related fields, fit my idea of what Huna probably is or is not.

To this personal bias, I happily plead guilty. I have become as “sot in my way” as any of the rest of you, and must beg understanding and tolerance. If I consider the Huna idea of the two separate selves more to my liking than the modern idea of conscious and subconscious, (see SSBM for my reasons for this – under the topic of ‘personality’) think what fantastic ideas I may still be capable of accepting and presenting to my friends as fairly well-proven outside the strict limits of orthodox science. A little later in the year I plan to report to you my reactions to something found by Mr. V. L. Cameron, official water dowser for the Navajo Tribe, and student-experimenter extraordinary. If any of you feel that the two separate selves of Huna is too fantastic to accept, or that I have closed my mind to anything except Huna, just wait a bit and hold on to your seats. This week I spent five hours with Mr. Cameron, listening and watching with mouth hanging open.

OTHER SPIRIT OPINIONS

Reported in June by HRA Stephen G, Macabe, who lives near San Francisco, and whose findings, reports and sound opinions you have all read in other Bulletins. With three friends making up his experimental circle, and himself acting as medium – with powers rapidly increasing – tests in spirit-aided distant healing have been undertaken. The communicators are headed by one, “Chassu.” They accept the idea of using mana from the living members of the little circle. Here are parts of the report:

Chassu, the control, speaks: (Note that this spirit considers himself the fourth person of the circle. MFL.) “We have to unite – you three now with me. It is necessary to weave and knit together this union once more. It is the knitting together of our force, of the emanation from your bodies, the emanations which are combined with the spiritual emanation of my body, or whatever you wish to call it. We unite this force into a great solid strand or cord.

“Now go down deep and see if we’ve gotten this strong enough so we can make some practical use of it. Give out your strength consciously – although it is not something which you can do consciously. It is merely the willingness to impart of that which you have physically – which overflows out of your bodies as water overflows from a glass held under a faucet. It flows down from the head as a stream, and tonight we unite that for use.”

(Another spirit who is by way of being a healer, comes into the circle after some conversation, is given permission to try to take the accumulation of vital force, and does so successfully. The spirit explains that a woman – a friend during his earth life is in a dying condition, in great pain, and has given up hope. Her doctor is beside her and they have prayed for help. The medium sees the scene and the attempt to give the force through the doctor. The effort seems to be at least a partial success; hope has been restored to the woman that she will be able to recover. Chassu resumes control and tries to explain:)

“… He (the spirit) is not an expert healer, that is, he is not able to manipulate (the force) … but has been training himself to utilize the power. He heals through a doctor friend of his who suspects that something comes from the other side, but does not know it definitely … Tonight the doctor was in dismay over the patient. She was close to the doorway. His friend (the spirit) was able to take some of your physical force and combine it with the force of others here present and pour it out upon the patient, or through the doctor to the patient – or in some way accomplish the purpose. It was effective. It did not drain off a great amount of your physical energy. You would have used up that amount of energy which we used, in running up and down stairs rapidly. It was helpful to take. It was necessary.”

Comment: There is little agreement on the part of spirits as to the need for borrowing the vital force of the living to use in healing and more weighty undertakings on the other side. Some give the opinion that spirits can use the energy natural to their side. What we know conclusively is that often the vital force of the living is taken for the purpose of producing manifestations at séances. Often the sitters or medium or both, are badly exhausted as a result. I have discussed this point at length in SSBM, should anyone wish to check my conclusions on the point. Practically all of the word roots in the study of the Huna secret lore surrounding the idea of “altar” and “sacrifice” indicate the belief that the mana of the living was used by the spirits, particularly those of the Aumakua level. The mana was conveyed over the aka or aha thread, which was united as the braided cord if a number worked together to form what we might call a “circle” or a “church congregation.” Undoubtedly, there is some mana available to the spirits from some appropriate source if not provided as their duty by living relatives (check ancestor worship and some of the rites of “feeding”). In Polynesian legends, the gods sometimes strengthened themselves by using the juice squeezed from plants, giving us the mana-water symbol unmistakably.

MORE ABOUT THE BERBERS

From Cape Town, South Africa, well seasoned student, James Bernard, writes: I am taking advantage of your invitation to write to you, not, I am sorry to say, to report anything of much value. A very good friend of mine came upon a copy of your great work, The Secret Science Behind Miracles. The only copy in Cape Town, he promptly bought it. In due course it was lent to me until I was able to procure my own copy. It is the greatest work ever to come into my hands…. I shall not weary you by a long story of my own searching these forty years past, but I might mention though, that now in my elder years I come upon your work crowning all my studies and yearnings.

The particular reason why I am writing to you is to draw your attention to some information on the subject of the Berbers and their wanderings (In SSBM I tell of W.R. Stewart’s finding of a Berber tribe in North Africa, with a kahuna knowing Huna and describing it in a “secret language” later identified as a Polynesian dialect, MFL.). Bhagavan Das, in his book, The Essential Unity of All Religions, pp 193-197, quotes from a remarkable article in THE THEOSOPHIST, Adyar, Madras, The Ancient Wisdom of Africa. Patric Bowen, as a boy of ten or twelve years of age, tells of his friendship with many Insanusi – Wise Men – of the Zulus, One of these Mankanyesi – The Starry One! – explains much of the inner teachings.

Mandlalanga – Strength of the Sun – chief of a very small community of Berbers, or rather Khabyles, had come away, five thousand miles from their home in North Africa and had identified themselves with the Zulus. He (Bowen) was taught in the secret Bantu tongue: “Itongo is All Substance, All Power, All Wisdoms” and so on. Bowen continues, in the article, “The Brotherhood is called, in the ancient speech, Bonabakulu abase-Khemu, i.e. The Brotherhood of the Higher Ones of Egypt. It was founded by a priest of Isis in the reign of Pharaoh Cheops to spread the Wisdom that Comes from of Old among all races and tribes of Africa. The grades of the Brotherhood are: 1. The Pupil, 2. The Disciple, 3. The Brother, 4. The Elder, 5. The Master, 6. Those Who know – Isangoma, and 7. Abakulu – i.e, Perfect Men, for whom rebirth has ceased, who dwell on earth in physical form by their own will, and so on.

I was on the staff of the S.A. National Gallery for 20 years and still keep in touch. A few days ago I met a young native friend of mine who is of Zulu descent, and who works at the Gallery. I asked him to get in touch with an educated Zulu and introduce him to me, so that I might question him about the Berber Zulus, those who ‘”sought God’s friendship in the CORD.” (My caps. If this is the aka CORD of contact with the Aumakua, we may learn much, directly or indirectly, according to the state of preservation of Huna fragments in Zulu keeping. MFL.)”

Comment: It will be remembered that Stewart’s Berber kahuna teacher told him that her tribe had been resident in Egypt and had built the Great Pyramid – that of Pharaoh Cheops, supposedly – and then had gone north. It is of much interest to note that the cult of secrecy was found by Bowen and even a secret language with which to describe the beliefs – in this case the Bantu. It would be a fine thing could some of us check Bantu with the several Polynesian dialects for similar and remaining root meanings pointing to Huna. The name of the chief, given in the above account by Bowen, Mandlalanga, or “Strength of the Sun,” breaks down easily to a Maori translation and so of the Hawaiian: Man for mana, la for la, sun or sunlight, langa for loa or strongest. I would take the name to represent our “High Mana” such as I suppose na Aumakua to use. HRA Charles Kenn will probably run a check translation for us.

CONCERNING SELF-ANALYSIS

We are presently experimenting with self-analysis as a Huna project. HRA Franklyn Llewis, psychologist of long experience writes:

In my opinion it is unwise to discuss with others, particularly at first, plans relating to self-analysis by free-association writing, or to show the results to others, as this has an inhibiting effect. Material should be written very rapidly either by hand or typewriter and thoughts put down instantly, paying no attention to incomplete sentences …and then burned.”

MORE ON THE SAME SUBJECT has come in from HRA L. H. who was quoted in earlier Bulletins. She, as well as four other HRAs who have expressed themselves, agree that what is written down should be burned. This removes any reluctance to put into writing whatever may come into the focus of consciousness from the Aunihipili. She says, however, that before one burns the writing of any sitting, a few notes may be added to one’s private record of the activity.

She writes: “I read with interest your review of PSYCHOANALYZE YOURSELF. There are a few points which I believe should be stressed: We must remember NOT to direct the mind in any way. Just keep it still and let whatever idea come into the mind as it may. Write it down immediately and change the line of thought just as quickly as ideas change. The temptation is to pursue a thought on and on, but the method fails to bring up ideas through the “chain association” method if one does that. Keep writing. There were times when I just wrote ‘Blank, blank,’ over and over until an idea came into my mind and I was off again.

“One idea calls up another until finally some experience that was connected with some kind of an emotional disturbance is brought to mind. The mind jumps back and forth many times over the years before such an experience is brought up… An idea may seem to stick for a few seconds or minutes with a great deal of emotional tension. A sitting of one hour at a time should be enough. There should not be too much danger of too great an amount of emotion being brought up from the Aunihipili if this time limit is observed. Between sittings, a large amount of emotion is worked off – and for this purpose physical exercise is excellent. Make it brisk and purposeful. One may really suffer. Pains may appear.

“I have written down, I feel pain now in my shoulder, etc. etc., with the pain moving and finally leaving. One may also write away emotional reactions as “I feel tense and nervous,” repeating the phrase over and over until better.

“I have forgotten how many hours I had written before I came to be able to use the method of talking to myself. Later, I hit on a still better method – that of using finger-painting as I talked. Many times much emotional tension was released – so much so that I just worked out painted patterns vigorously for some time before another idea was able to present itself .I really think that finger-painting releases much more emotional tension than does either the writing or talking. A background of music also helps. For the painting, red seems for me the best color to use to dissolve things. I consider it symbolically the Flame of God. Starch and tempera or calcamine powder make the paint. I prefer the music the Chopin or Strauss waltzes. Many things seem so embarrassing, as the memory returns, that it is difficult to face them. The original emotional tension or disturbance that was connected with the event at the time will return and may be considerably exaggerated. My self-psychoanalysis was wonderful in making my mind clearer and more efficient and in improving my health, also in setting me free from many things, although I have never become entirely free of aches and pains.

“Being new to Huna and a very busy person, it has taken me some time to become familiar with the methods used. A month ago I decided to get on with the pendulum experiments. I found that a gold locket on a chain works very well. At first my subconscious mind was lazy about delivering mana to me to fill me with strength to do my work. So, every little while I would test it to find out whether or not my mana was depleted. It often was after a short time of doing household tasks. (She relates how, with practice she overcame this difficulty and had mana ready for use as needed.)

“By now I feel that, through the pendulum, I have found a real method for contacting my subconscious self. We are becoming good friends and it is becoming my faithful servant. I am training it to answer questions with the box exercises. I have taken two identical boxes and put different earrings in them. When I point to one of the boxes and ask if the white earring is in it, etc., I get the correct answer through the pendulum. (She tells of finding lost articles and of locating articles, for which she wishes to shop, then continues.) The amazing thing to me is that we have this wonderful power at our command and use it so little…

“At first I had to tell my Aunihipili many times to assert its authority and not let other entities direct the pendulum or steal our vital force. I now know how to renew my vital force quickly so that I am not exhausted at the end of my day’s work as formerly. (She has learned to question the Aunihipili via the pendulum and is discovering in this way what it feels and believes, and so, what it does by way of blocking the actions of her prayers. Here is a sample of such conversations.)

“Indwelling self ,do you think I am worthy of prosperity? Ans, No. Why don’t you think I am worthy of prosperity? Ans. Because you have committed too many sins. (She explains that the answers may come in swings for ‘yes’ and ‘no’ but otherwise come as silent answers as in the method used in talking instead of writing the self-analysis.) Do you think we should be punished for past sins? Ans. No. Are you afraid of prosperity? Ans. Yes. Why should you be afraid of prosperity? Ans. Because someone will take it away from you.

“I then talked to my indwelling self and reasoned with it. I explained that no one can take that which belongs to me, for I only want that which is in the Divine Plan for me. I want only the money which already belongs to me in the Divine Plan of my life. It is already mine and has always been mine and nothing can take it away from me. Indwelling self, you need not be afraid, for no one can rob me of that which belongs to me in the Divine Plan. I then resumed the questioning to check results of the lecture.
“Are you afraid of prosperity? Ans. Pendulum stood still. Do you think I deserve prosperity? Ans. NO, with very wide swing. Are you afraid to have me become prosperous? Ans. YES. Why? Ans. Because you will turn away from the Lord. But, if I am prosperous I can serve the Lord better than ever and can devote my full energies to the service of the Lord. Now, do you want me to have prosperity? Ans. YES, with wide swing.

“Indwelling self let us pray to Jesus, the great Savior and Redeemer: Dear Lord Jesus, send your great solvent, love, down into my very being. Let it penetrate into and through every part of me dissolving all my fears and doubts into nothingness. Let it take out all fears and insecurity that have ever been a part of my consciousness and let it take them up and out into your pure, holy light of spirit and obliterate them instantly under grace in perfect ways. Open the door, Father-Mother God to your love and blessings, for I know that you have my welfare at heart. (Questioning again resumed.)

“Do you believe that God wants me to be prosperous? Ans. YES. Do you want me to be prosperous? Ans. NO. Why not? Ans. Because we are poor and in debt all the time. Do you want me to pay my debts? Ans. YES. Do you want me to be poor? Ans. YES. Do you think it is fair to want me to be poor? Ans. YES. (Pause) Do you still think it is fair to want me to be poor? Ans. No – swing rather hesitant. Then are you willing to help me to become prosperous? Ans. Pendulum trembled and stood still.

“I will use my prosperity to give service to others. I will use it to help carry on God’s work. Do you want me to do this? Ans. YES. Will you help me to become prosperous? Ans. Yes – very small, weak circular swing.

“With the help of Jesus Christ will you help me to become prosperous? Ans. YES – large, energetic swing. I am now accumulating an extra supply of mana for my immediate use to establish prosperity in my life. Ans. The pendulum swung energetically in a large circle wider than the palm of my hand.

“My Aumakua, I am now sending to you an extra strong flow of mana to be used to establish prosperity in my life. Ans. A still larger swing and then it gradually went down almost to a stop and swung vertically, soon stopping.

The prayer now takes its flight. Let the return flow of mana fall as a blessed rain to bring all good and all cleansing. Au-ma-ma- – (This procedure was repeated, I should judge, about three times as in the triple prayer method of Huna. Tests by pendulum were also repeated, with the Aunihipili gradually coming around to accept the new point of view.)

“For the third time: Indwelling self are you willing to help me to become prosperous? Ans. YES – very energetically. I again accumulated mana. I delivered it to the Aumakua. 2 minutes for the pendulum to come to a complete stop at the center of a swing over a six inch circle. I release the prayer. The work has taken 45 minutes but I am not the least bit tired. (One hour later, the same question was asked and the same answer given via the pendulum with a four inch swing. A week later, the answer was still the same, with a circle swing that increased to ten or twelve inches.)

Comment: This is an excellent example of experimental testing. It shows the fixations clearly – in this case being derived in all probability from long contact with Christian dogmas. In other pages of this well detailed report, sittings of a similar nature are described, probing the attitude of the Aunihipili in the matter of (1) happiness and its lack, and (2) health or its lack. In a rather surprising way it developed that the Aunihipili thought both conditions less than desirable. Prayers and arguments were used as before, with much repetition and testing until, in each case the Aunihipili came to enthusiastic and lasting agreement that happiness and health were good to have and that it would assist in obtaining them. I would very much like to have other HRAs plan and carry through tests of this kind, reporting in a similar manner. The questioning might revolve about the attitude of the Aunihipili toward healing others, performing Service, loving an enemy, etc. MFL

May 15, 1951

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.

Dear HRA Friends:

I have been greatly warmed and encouraged by the many letters which have come in answer to the last Bulletins which told of the feeling by some HRAs that Huna had failed, and I along with it, because their efforts to get help through Huna type prayers had failed. I had not realized how many of you there were who saw the problem so clearly and who realized so fully that our work is still in the experimental stage and that we cannot expect to be able to duplicate the best works of the old na kahuna until we have spent sufficient time to learn what they knew – and to develop the ability to use that knowledge, once it has come to light.

It has also been a great pleasure to hear from almost all of those who had become despondent, and to have them say that they did not really blame either Huna or me – that they knew, when they stopped to think things over, that there must still be things we do not know and have not done, or done correctly.

Thanks to each and every one of you.
M. F. L.

AT THIS POINT in this Bulletin, I wish to review a book which may be of great value to any who are a little desperate and who cannot wait for the experimental phase of Huna to bring us more positive answers to prayer. It is a book by another of the many gifted HRA writers, Dorothy Thomas, and its title is THE KEY TO SPIRITUAL MAGIC. If ordered from the authoress direct, she will autograph your copy to you if requested to do so. (Address is 1530 Glendale Blvd., Los Angeles 26, Calif. Price $2.12 post paid. Add tax if in California.)

In this book is told the simple and direct story of a long search for understanding and healing. The search covered a surprising scope. Every ancient religion from Egypt forward was studied as well as the living and very modern religions teachings and cults. If anything was overlooked, I was not aware of it in my reading. The book was written in 1943, before the writer came across Huna, so is ideal for any who feel that Huna is too long a way around and who wish to turn to the more familiar lines of religious thought and experience for possible help.

Whether others can find help in the same way, I cannot say, but Dorothy Thomas did, and she tells how she did it. Her need could hardly have been greater at the time of final crisis. On page 55 she says: “One morning at about ten I collapsed. But there were other problems besides my misery. Payments, dwindling savings. Our car gave out. We lost some furniture. This was the crisis. Something HAD to happen. Mary Baker Eddy must have felt something like this when she went to Quimby, as a last resort. But I didn’t have any Quimby.”

It takes over thirty pages in her book to tell how, when she had given up and counted everything lost, she was able to draw on that strange deeper inner reserve of power (of which I wrote on page 1 of Bulletin No. 54) and without recourse to any particular religious concept, except that of “a Heavenly Father,” literally pulled herself up by the boot straps of stark courage born of the desperation of her weakness and need. Suddenly she found strength to draw upon. She began to see a pattern in the tangle of her past studies. She began to simplify and soon, she “stood entranced, and staring at light and the day Eureka! I had found it. Heavenly Father, I cried, MORE LIGHT, MORE LIGHT, MORE LIGHT!” The Light that came to her is described, page after page, with verse used where prose failed in setting down the glow of the “Revelation” and her inspiration. There speaks first the student, then the poet and at last the mystic.

Two years later, Dorothy Thomas had come on so swiftly that she had finished another book to try to put into words the heart of her findings. She based it on a remarkable manuscript by Charles E. Sleater, and put it into novel form, THE CALL OF THE PHOENIX. ($2.75 plus Calif. sales tax and la postage, from the same address.) It is a story of Egypt, the pyramids and initiation. In fiction form, it shows her philosophy in action in the lives of her characters.

PSYCHOANALYZE YOURSELF by E. Pickworth Farrow

This was a book mentioned in a letter from HRA L.H. in Bulletin 54, (International Universities Press, 227 West 13th St., New York 11, N.Y. 157 pages. $2. Copyrighted 1945 and perhaps still in print.) Through the kindness of HRA of Los Angeles, who tells me that she has used the method advocated in the book, I have the loan of her copy, and so can review it after a fashion. For a beginning, let me pass on to you parts of the letter from HRA E.H., telling of her experience with the method.

“Back in 1946, when I first got the book, I used the method to dissolve a complex which had caused distorted reactions for about fifteen years. More recently, while having a session with the pendulum, I didn’t get an answer to a particular question, and this made me suspect a complex. So I switched to the method suggested in the book and began writing. Before long my subconscious balked and then began a tussle; I had to resort to writing down a series of questions working all around the last point that had come up and caused the refusal to answer. Two full 8½x11 pages were filled with nothing but written questions and then the complex finally showed enough so that I knew what to go after….. The shying away from the subject pointed to a very deep-seated complex of which I had been unaware. I use the method whenever I am deeply troubled and always feel better and clearer-minded afterwards. One caution: be sure to use smooth paper so that your writing with your pen will be effortless.”

The author of the book, Mr. Farrow, tells the story of emerging from World War I with his health in poor condition and his mental reactions of a nature that caused him to decide that he was reacting to hidden fixations and needed the help of a psychoanalyst. He tried one doctor for a time, then another, eventually finding that he could get better results by himself by sitting down every day for an hour or so and writing out whatever thoughts came into his mind.

By this method he freed himself of all reluctance to mention any and all thoughts, also any and all memories of his past actions, ideas and emotions. He kept his sheets of writing locked away securely.

WHAT TO WRITE DOWN was left to the subconscious. Care was taken not to judge or be critical, not to be surprised or ashamed. He remained apart with an attitude of friendly and impersonal interest, noting all that came to be written out on paper and so exposed to the light of reason – thus being automatically drained of some elements of force. (He found that talking was not so good and had little of the good effects of writing. It may be noted that many people are much more impressed with what they read than what they hear. The visual impact on the Aunihipili seems naturally greater than the auditory.)

The writer is not too good about explaining just how he went about the job of directing the subconscious self to give ideas on earlier events in his life. It is, however, to be supposed that he asked himself questions and wrote down the answers that came into his relaxed mind. Or he may have begun a session by thinking of some troublesome event of the day or of his past life, then letting the Aunihipili give him ideas that were called up by “free Association,” one idea prompted by another in a long train.
JUDGING THE WRITTEN IDEAS is hardly mentioned, but it must be that as he impersonally observed what had come into his thoughts, and as old memories caused old emotions to return with them, he was well enough versed in the art of psychoanalysis that he was able to spot significant reactions to certain memories – or to see in the “blind spot” surrounding some memories, the evidence that a complex was being touched, avoided or skirted.

MANY EXAMPLES ARE GIVEN from his own experience to show how he got back into blocked-off memories and was able to understand the fixations behind them. Once understood and the painful memories lived over and over a sufficient number of times, the fixations were removed.

THE GENERAL BENEFITS included improved health and clearer thinking as well as normal response to situations met in daily life and work. He writes on pages 50 and 51, “It will be found that the getting of a large number of thoughts written down and off one’s mind renders the mind clearer, and that one subsequently does the things of greatest importance first in one’s daily life more readily than previously when a certain amount of confusion and repression was in the mind. The process also reduces any nervousness which may be present by eventually dissipating the underlying repressed emotion. In this respect, it is much better than experimenting with the psycho-galvanic reflex or with the word-association test, for the latter processes only indicate the presence of emotions without removing it to any great extent. Nevertheless the removal of emotion is painful, and thus this method requires far greater determination than merely experimenting with the other process.

A confidential friend whom one could consult and with whom one could discuss any trouble or difficulty which might arise might be a great help with self-analysis. It is undoubtedly true that ‘a trouble shared is a trouble halved’ and analysis certainly indicates the advisability of every person having a confidential friend – preferably his medical adviser if the latter is at all interested in the subject of mind.” (And on page 41) ” ….. one’s mind is never a blank, but is always thinking of something, though one may not be fully aware of this, or of what it (our Aunihipili) is thinking about at any given time or moment.”

THE PART PLAYED BY DREAMS in the method is interesting. One thinks of a remembered dream and writes a corresponding set of lines. Then, thoughts related to the dream or apparently not at all related, may come. All are reduced to writing, and many unrelated thoughts are later found to be closely connected with the thing lying behind and under the dream as under a “cover memory” with which the subconscious often hides complexes materials. By demanding the meaning of a dream on wakening (page 8), much or little information may flash into the mind about it. The writing may later complete the picture and show what the full and actual meaning or significance of the dream is.

“TRANSFERENCE,” which the author explains, seems not to be necessary to get the beneficial results. Transference is the reacting of the early complex-forming incidents by the patient. As the complex is brought to light, the emotions associated with it are stimulated and felt. Such emotions are transferred very often (unconsciously) from the original one who aroused love, fear, hate etc., to the doctor. It is generally thought that this helps wear out or exhausts the complex by using up the store of emotions locked in with the complex. This is good for the patient, but often hard for the doctor.

The author experienced little or no transference in his work with the two psychoanalysts, although both antagonized him to some extent because they would not let him tell what came into his mind and which he felt was important to tell. They had tried to force or direct him into the recall of special things to the exclusion of other things that he seemed instinctively to know entered importantly into the search which was being made. Once he had broken with the doctors, he began freely to follow where the subconscious might lead, and in no long time arrived at periods in his early life where fixations had formed and where the actual incidents, because they were actually or emotionally painful, had been buried by other and substitute memories. He went from later memories back and back and back, always finding reactions which had been made abnormal by some mysterious something inside him. When at last the “something” was reached and seen as the original cause of all later and similar reactions, the results were most pleasing and quite permanent.

NO DANGER WAS DISCOVERED by the writer in his experience with the writing method. From his scant description of his condition as a person in need of this type of help, it does not appear that he was in a markedly bad way. He would seem to have been only slightly touched by emotional storms or reactions or by physical ills rooted in fixations.

It is barely possible that there would be no danger in the method for any person. It could be that the writing method brings the Aunihipili so slowly and reluctantly to the point of disclosing complexed memories that the step-by-step process will drain off the emotions gradually. It is, unfortunately, found to be a common experience in the work of the doctors, that the patient may uncover a complex and react to it so violently that he may suffer seemingly far greater pain, fear,hate etc., compared to the reaction at the time of the original event. The patient has to be helped through this storm rather completely lest he become a murderer or a suicide in the interval between the treatments. The precaution, it would seem, should be taken by everyone to have at hand a friend who would stand by if a hornet’s nest of reaction was suddenly touched off and control of the Aunihipili lost to a dangerous degree. The friend could stand by and keep encouraging the outburst of emotions so that by repetition they could be exhausted and the danger safely, even if painfully, passed.

HUNA ANGLES ON PSYCHOANALYSIS

The fact that the Aunihipili and the Auhane are TWO separate entities, is a very great help in clear understanding of what happens when psychoanalysis is undertaken. As many HRAs will wish to try the method proposed by Mr. Farrow, it seems rather important to me to call attention to several points of theory and practice in this end of the psycho-religious field and to see what light Huna may be able to throw on them. (For reference, I suggest Dr. Karl Mennenger’s book, THE HUMAN MIND, 1945 revision, available at all good libraries, and written for the layman.)

We have begun to suspect in recent years that some of us bring over completed and normal memories from a past incarnation. (Huna admits a few reincarnations for each of the three selves as they go upward along the path of evolution.) The evidence in hand is none too good to support this conjecture, but we may do well to remember that some strange material which appears from the depths of the Aunihipili mind may only be explainable in terms of former incarnations and experiences in those dimly remembered times.

As a substitute for the reincarnation theory, we have the suggestion that race memories may be carried by the germ cells which transmit our hereditary characteristics from generation to generation. It has also been suggested that from conception, the human being remembers what is said and even done, by the mother or those near her. This theory stands inspection rather well from the facts of many recollections of prenatal events, but fails dismally when described in terms of functioning memory before the highly specialized brain cells for remembering are even slightly developed.

Huna throws much light on this theory by explaining that the Aunihipili may be present with the parents even before conception. It would have to be in the aka or shadowy body, but, as we see in the case of the Aunihipili as a ghost, it has, in the aka body, all the organs of thinking and remembering, also of hearing and seeing, even if these organs are not filled with the dense matter of the physical body.

Huna tells us that the Aunihipili remembers well but lacks the higher form of reason that belongs to the Auhane. This gives us a good explanation of the fact that the complexes seem often to be formed before birth. The expectant mother falls. She says in her distress, “I can’t get my breath!” The baby Aunihipili is deeply impressed and a complex is formed in which it applies to itself the words and ideas carried by them. In later years, a fall may re-stimulate the complex and the gasping for breath of asthma materialize.

We may say that in all probability the Auhane does not join the Aunihipili as a guest and partner in the new body until birth, and that, therefore, all impressions retained by the Aunihipili of prenatal events lack the rationalization which can only be given by having thoughts and impressions pass inspection by the Auhane. The Aunihipili, having learned to pick up and retain impressions without the rationalizing help of the Auhane, seems to have an unfortunate way of continuing to do this from the time of birth onward. In times of physical, emotional or mental stress, the Aunihipili seems to revert to the prenatal practice and take impressions to itself, thereafter retaining them and reacting to what it judges those impressions to mean to it and its wellbeing.

The Aunihipili, when not in its usual state of being comfortable and well satisfied, is engaged in one of two actions – engaged slightly, moderately or frantically. These actions are (1) wanting something, and (2) not wanting something to the extent of trying to avoid it by every means possible.

The baby instinctively learns to try to get what it wants and to get rid of what it does not want. All goes well until the time arrives for the lesson that some desired things cannot be had and some undesired things must be put up with with what grace may be possible.

All students are fairly well agreed that most complexes are formed when, for any reason and under any set of circumstances, the Aunihipili reverts to its prenatal or other way of pushing aside the Auhane and grabbing impressions before they are seasoned with reason. It is also agreed that these unrationalized impressions are then reacted to with a strength and dogged determination out of all proportion, and with amazing cunning used in carrying out the reactions.

Another characteristic of the Aunihipili is its almost incredible stubbornness in refusing to listen to reason where a complex is involved. In the old Hawaiian word for the Aunihipili, two of the roots have the meaning of “stubborn” and “secretive.” Na kahuna must have known these characteristics a very long time ago.

In its effort to prevent the rationalization of its complexes impressions and beliefs, it will hide them out of reach of the Auhane by all manners of trickery. When cornered, it will use symbols to cover actualities.

When the psychoanalyst begins to probe for complexes, the Aunihipili will usually do a characteristically childish thing. It will lay the blame for all its real or imaginary woes on the doctor. Or, if there is a matter of complexes desire, it will transfer to the doctor all the desirable attributes and love him for that. This is “transference,” and, sad to say, the frequent and sudden cures wrought by this step last only so long as the transference lasts, and that is only as long as there is constant contact with the doctor. The complete cure is brought about only when the patient has vented the emotions behind the wants and NOT wants and has been made to understand and rationalize his actions and reactions and release his hold on the doctor, stop placing the blame on others and seeing that no one was to blame.

So strong is the resistance of the Aunihipili to all attempts to uncover its hidden complexes, that there is little danger that the really badly ailing individual will do himself damage through the writing method. This is simply because the people who most need help are least in control of their own Aunihipili, and therefore will almost never be able to keep it from preventing the steady daily use of the writing. A thousand excuses will be made by the Aunihipili and a thousand absolutely necessary duties will be recalled as having to be done each time the thought of writing is brought up. Never once will the Aunihipili overlook the opportunity to blame the avoidance of writing on someone or something else, and it will convince its Auhane that the blame is always properly placed. If a friend or the doctor puts pressure on the patient to attend daily to his share of the work of analysis, blame and often hate is their reward.

It is a strange commentary on the law self, but it really bolds to pain and sadness and hate – all the uncomfortable things – if they have been brought about by it in accordance with complexes ideas of the meaning of complex-forming events. On the opposite side of the picture we find individuals who cling as illogically to foundless and irrational loves and joys growing out of their fixations. For them, everything is “so wonderful!” and “so exciting.” They are often the envy of their companions and friends who feel dull and lifeless beside them.

The goal of psychoanalysis is first to relieve physical ills due to the fixations, second, to restore normal mental and emotional reactions to daily happenings and personal contact, and third, to release the energy wasted in reacting to complexes so that it may be used to better advantage in normal living.

A VERY IMPORTANT MATTER which must be considered and well remembered by all of us who may decide to experiment with the writing method (or any other method) is this; Nearly all complexes are to some degree coupled with the big “NO” of artificial INHIBITION. A child may have its complex of blind fear of a big man caused by an early beating from a thoughtless and angry father who thinks only that he is teaching the child to mind. Take the example of the man who was beaten in early childhood when he kicked and cried in a fit of infantile temper at being denied his sister’s doll. Later in life, any man who denied him something symbolically representing the doll, aroused in him the same fear and hate aroused by his father.

To continue the example, say the man becomes successfully psychoanalyzed and recalls and drains off the complex. UNAVOIDABLY, and at the same time, HE GETS RID OF THE INHIBITION which had been a lesson only too well learned – the lesson that one does not take from others a thing belonging to them. For years this inhibition had served well to make the man respect the possessions of others. Now, with it gone, along with the complex, there is great danger that attempts will be made to take things from others – so that the lesson will have to be relearned, and perhaps in the hard way.

None of us need be even slightly surprised if we see someone who has been cleared of complexes suddenly seem to run wild and show the lack of all social restraints. We must understand what has happened and realize that a hole has been left in an otherwise orderly train of memories – memories containing all the lessons of “musts and “must nots.” They strike a circumstance demanding a reaction in accord with the painfully learned pattern of social inhibitions, and with the saving inhibition drained off with the complex, they react as they would in babyhood – react with a direct grab for what they desire, or a violent kick at what they wish to avoid.

Here is the RULE TO FOLLOW. When in the process of analysis, act and react only in the most usual and ordinarily quiet way to avoid the pitfall of lost inhibitions. No matter what new thing you wish to do, or how very right or plausible such an act may seem to be to you, consult your closest friends and follow their advice in the matter. Make NO important decisions on your own until at least six months after the finish of the analysis. Above all, as one writer warns, do not marry or begin divorce proceedings during this dangerous period when the lessons of inhibition are being relearned and the holes left by the complexes are completely filled in with healthy and well rationalized mind material.

I would like very much to have as many HRAs as possible do a bit of experimenting along these lines and to report in findings and results. The writing method, used with a close friend to stand by and use good judgment if ours gets muddled, seems safe enough, but each must take his own chances or else let the method alone.

In addition to the standard ideas on the subject, keep Huna in mind, especially if you ask yourself questions and write the answers which rise up in your mind from the subconscious. Remember that if you uncover the memory of a hurt done another, and find a storm of guilt sensations or shame aroused, you must make amends directly, or, if too late for that, substitute amends until you convince yourself you have more than balanced the score. Until this is done, do not hope to be able to convince the Aunihipili that you are no longer guilty and deserving of punishment in the form of ill health or “bad luck” or failure to get the Aumakua to hear your prayers.

A final word of warning from na kahuna and from modern psychic science is most important of all. This is the warning that when you stop the active thinking of the Auhane and relax mentally while inviting the Aunihipili to present its thoughts to you, some spirit on the other side may take the opportunity to present its thoughts.

Some of us are naturally well protected against such intrusions, others protected hardly at all. If mediumistically inclined, it may be wise to continue to live happily with your complexes and let well enough alone. If, after the proper prayers have been made to the Aumakua for protection and guidance, any day’s use of the writing method begins to develop angles which cause suspicion, break off at once. Above all, do not allow fear to take you and cause panic. Where one refuses to be afraid and remains cool and firm, most spirit intruders can be ordered away successfully. If the writing is stopped, all will be well.

Many of us are fortunate in that we have for some time been taking time out to strike up an acquaintance with our Aunihipili. We have learned to know it as another entity, and gradually have learned to talk to it, listen to it, and to establish a relationship of love and reciprocal confidence – as the ideal relation should be between parent and child. The daily practice together at accumulating and putting to use mana surcharges is the best possible training, as is work with the box exercises and practice in the telepathic contact in the TMHG work.

HRA A.H., brilliant student and able experimenter, found recently that her Aunihipili, whom she calls “Pansy,” needs symbols or pictures to work best. She understands about finding a lost article and finds it promptly if a picture of it is drawn and it is described in close detail. If the lost article is only called by name, she may not get the idea and may not find it for a long time. In trying the box exercises, a peculiar thing was accidentally discovered. As an experiment, Pansy was presented with a small jeweled elephant which A.H. sensed to be desired and admired by her. It was presented with considerable fuss and ceremony “to be her very own and to be kept by her always.” Thereafter, with six assorted trinkets used in six boxes is, the box exercise, Pansy might make mistakes as to what was contained in other boxes, but never did she fail to find at once the box containing her “very own” little elephant. Perhaps all of us can make similar valuable discoveries. Ours is an experimental project. Let’s experiment and get on with our work with Huna. MFL

October 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.

REPORTS ON DREAMS OF THE FUTURE

Reports on dreams of the future have not begun to come in yet. This is to be expected, as it takes about ten days after the Bulletin is mailed for it to be delivered in many places. The practice of dreaming into the future may need some weeks or even months to get us enough material to check and average so that we can come to a fair conclusion as to what may be ahead for us and the world.

Naturally, I have a head start in the project, and I am happy to be able to report my own findings. I think it may be well to use a numbering system and the initials of the dreamer (or full name and address, if permission is given) in the reports we will have in the Bulletins from now on for probably several months – all according to what results we get and how important they seem to be.

DREAM REPORT No. 1 – MFL

After reading about prevision and going through prophetic material off and on for a few days to get “George” into the swing of things, I began to ask silently before sleep that George contact na Aumakua, get information as to future events, and show me (1) date and headlines of newspapers, or (2) any other form of dream information bearing on future happenings of personal, national or world importance. I took care to tell myself that when I awoke and said, “George, give me the meaning of the dream or the symbols in my dreams,” the Aunihipili would at once do as requested.

DREAM: I met a gray stranger and asked him to tell me, as he seemed to be an authority on such matters, whether we would have trouble in America with a Red revolution, and if so, what the outcome would be.

The stranger nodded, but seemed to change the subject abruptly. He pointed to his left side, well below the belt line, and said, “I’ve had some operations – been tunneled clear through from left to right five times. The first four times failed, but the fifth seems as if it will do the trick.” With that he turned to go, and I awakened. I roused, considered the dream, suspecting it of being just one more meaningless dream, but when I asked George for the meaning of it, if any, there at once flashed into my mind the explanation in so far as it related to a Red revolt. The “tunnels” were the usual “boring within” of Red “cell” tactics, and the “fifth tunnel” that “seems as if it will do the trick,” was a double check given by George – it indicated the famous “Fifth Column” which has been organized in several lands to bore within and strike at a time when there was an opening.

DREAM: On another night I dreamed of seeing under the date line of March 4, l954, in my morning paper, the heading, “LAND ALLOTMENTS TO BEGIN TOMORROW.” I did not know at the time of the dream that the customary English term “allotment” was used in translating the Red word for dividing out the land to individuals for farming and other uses. It was a week later that I saw a news item from Mexico saying that several tracts of land were being divided as “allotments.” Apparently there was no symbolism here. I can only guess at what may be implied by the heading. There is the possibility that, after a civil war and Red-engineered revolt, the country might go Red and its own governments allot the land. The other possibility would be that some Red power would have conquered us and taken control. I asked George if there was a symbol to explain, but got no answering flash.

DREAM: I was in a strange village, which was little more than a cluster of a dozen houses on a back road. The poplar trees were bare and it was either early spring or winter in a mild climate. I had been sleeping in an excellent sleeping bag on a stone floor out in the open before a house. I rose and went into the nearest house for something, returning in a few moments – to find that my fine bag was gone and in its place a very old and shabby one, only half as warm or as well padded to soften the stone floor. I could see no trace of anyone who might have made the exchange. A few strangers gathered around and morning began to break. I asked them if there were thieves about who might have taken my bag and have left the old one. They shook their heads gravely.

Upon awakening and remembering the dream, I asked George for its meaning. After some waiting and uncertainty on my part, I at last decided that what was trying to come to me as the answer was the fact that the future would see my possessions cut to half their present worth or usefulness – that everyone would be forced to do with about half of what they have at this time. There was no time element against which to place the year of the condition. The change was one that came swiftly and which seemed inevitable. The pinch of all-out war would be well indicated by such augury.

For an additional check on the three dreams, I used the pendulum, asking whether I had the meanings correct and the date right for the newspaper heading. The pendulum gave the “yes” swing on each point. For a more or less correct evaluation of the dreams, they will have to be averaged in their significance with your dreams, if and when you send them in. Also, in any evaluation of probable predictive correctness, it must be kept in mind that I (1) rather expect a total war effort with taxes high and supplies scarce and costly, (2) possible internal trouble nationally, with the Reds endeavoring to take over, and (3) that I may eventually move out of the city into some village. (What I would love, of course, would be to be able to have a place away from the city where we could have an HRA center and carry out experiments in healing. And we might some day have just that. Nice to think about at any rate.)

NOW THAT YOU SEE the way reports can be made on your dreams of the future, let me have your reports, when ready. I have been sent two calendars by HRA friends – many thanks to you both – so that now I can mark off dates in 1951 and 1952 in the process of impressing my George to ask na Aumakua for visions of headlines for those dates or for information given in symbols or in direct vision covering the events of the future. In passing, may I remind you that the J.W. Dunne method of awakening and writing down dreams is excellent? I have explained in SSBM how I came to be unable to make use of that method. I have an old wire recorder, however, and plan to get it to running again so that I may awaken at night and whisper an account of any dream into the microphone. The whisper would not be loud enough to awaken the household. We shall see how it works.

AGAIN, MY BEST THANKS

Thanks for all your letters with reports on your Huna experiments, with help for the hard-scratching Cigbo, and with reports on healing progress in the TMHG effort – or requests for healing through this special work which we share. Your kindness in excusing me from answering your letters is very greatly appreciated. I have been freed sufficiently from my desk in the daytime to enable me to do some necessary bread winning for our household. I have been able recently to make prayer actions for work, to have it come right along, and to be able to handle the work. I am continually aware of Guidance and feel strongly that our HRA endeavors will be steered in the right direction.

TMHG

THE TMHG HEALING TIMES are still at 3 and 7 PM California time, but as daylight saving time changed to standard in late September and clocks were set back an hour here, your time will need to be adjusted accordingly. If you have been on daylight saving time, the change will be automatic and you will continue to observe the same times as before. If you have been on standard time all summer, you will have to drop back an hour for TMHG. Many good reports on the healing results continue to come in. I have been able to observe the healing periods despite the bread winning activities so far, most of the outside work being on writing lines and done at home with the time free to use as long as the work did not fall behind.

DIANETICS

A FURTHER REPORT: A recent letter asked, “Why the very loud silence concerning Dianetics? My answer is that I have been waiting to see what would develop along that line.

While it is still rather early to pass even a tentative judgment on the ultimate value of L. Ron Hubbard’s Dianetics system, I have been getting reports from many friends and learning more of the working out of the system in practice.

A few weeks ago Mr. Hubbard appeared at the Shrine Auditorium in Los Angeles and lectured to an overflow crowd. I attended and, before the lecture, was able to talk with a professional psychologist who told in glowing terms of the good results he had been having with the Hubbard methods used to replace the older ones. Results came more quickly – a thing that is very important to a patient who is paying the standard price of $25 an hour for being “audited.”

Mr. Hubbard entertained the audience and at the same time was able to get across considerable information as to his system and to demonstrate briefly the way to go about the auditing. The period given to questions and answers was slightly confused, what with a few hecklers on hand to try to stop the flow of questions from the many students in the audience who had read the book and had been trying to audit their friends and be audited in turn.

The first class given in Los Angeles was expanded to about 125 students, and while I did not attend and have no first-hand information, I understand that things were in a tangle. One friend called on me to complain bitterly of the value she got for her $500 tuition for a week, to say nothing of the expense of coming down from Oregon and staying here for the course. Only a few of the class were certificated as “professional auditors,” and it is evident that many improvements will have to be made in the way things are handled.

These difficulties in administration, however, have little to do with the thing that interests us – with whether or not the system works or can be improved to be made to work so that fixations can be fished up from the “black sack” of the Aunihipili and dissipated by the strong light of Auhane reason and logic.

As I have said before in an earlier Bulletin, the thing that marked the healing done by na kahuna was the finding and removal of such fixations as might be “blocking the path” of the patient so that communication with the Aumakua was cut off and illness or trouble the result.

In case there was a guilt sense which had not been driven so deeply into the subconscious self as to become a “fixation,” na kahuna caused the patient to make amends for hurts done to others. This automatically removed the guilt sense and “unblocked the path.”

If, however, the guilt had become a fixation, it was attacked, as were other fixations, through the use of a large or “shock charge” of mana delivered with telling effect by the kahuna. The thought form cluster of which the fixation is composed, has been made by the Aunihipili with the low mana, and contains none of the rationalized units from the Auhane. It is something to which the Aunihipili reacts unreasonably and despite the objection of the Auhane. (This is discussed at length in SSBM.) The fixation may have been changed in its outer aspect, or “translated.” It is like a wild animal which is hidden in a dark cave inside us, there to gnaw at our vitals. It has no rope of “rationalization” tied around its neck as the normal or tame fixation may be said to have and so cannot be pulled out of the dark cave and tamed. It is very hard to identify because it often “translates” itself by changing color or shedding its skin. The long process of tracing down these wild things has been our practice of psychoanalysis. It is the thousand-hour process and is slow and difficult.

Dianetics offered a method in which an auditor sat by and talked directly to the Aunihipili of the relaxed patient. “George” was coaxed and cudgeled to get him to go back in his memories to recall painful memories which might have been turned into fixations. The bait of recalling many of the happiest incidents in life was used and, once the Aunihipili of the patient became accustomed to taking orders, it was gradually caused to go back to recall and bring to light the wild beasts of fixation. By repeated living over of the painful incidents in retrospect, they lost their power and were rationalized – a rope tied to their necks – and they were returned to the dark cave of memory tethered and tamed – to be drawn out and tamed again if by chance they returned to wild ways and the injuries to the “insides” reappeared as illness, compulsions or bad luck, accidents, fears or what not.

All the standard methods of psychoanalysis have made much use of the religious faith of the patient. Prayer was advised. The confessional was a useful mechanism. In Dianetics, this element was left out, partly, it is to be supposed, to avoid bringing into the picture the always-controversial subject of faiths and dogmas. Mr. Hubbard, so it is said, has been greatly interested, however, in the part which religion can play in the process of removing fixations. It is even suggested that in due time he will take up this matter with those who look to him for further guidance as he continues to broaden his system and better the methods used in “auditing.”

Dianetics, as practiced at present, appeals only to the Aunihipili and Auhane. It daily becomes more evident that the Aumakua must be brought into the system to obtain complete and best results.

In the instant healing accomplished by na kahuna, the Aumakua was the major factor. It was known to have the ability and power to make changes in the physical body under certain conditions.

Now, thanks to the eager labors of a few of the HRAs who have been experimentally adding the Huna system to the Dianetics methods, we are discovering that the Aumakua can be appealed to frequently during a course of auditing, and its aid gained in sweeping away thought-form clusters which are blocking the path and are preventing the return through recall to the fixations which are causing trouble. We may logically conclude that the Aumakua can, if conditions have been made right by amends made for hurts done others, actually remove the hindering fixations caused by the pain and emotional storms which engendered them. I am not at liberty to give the full details of the experimental work being carried out at this time by some of our able and experienced HRAs, but as soon as the work is well along, I am sure that we will have the findings made available to us in a new version of mixed psychoanalysis, Dianetics and Huna. If the good things from all three of these can be blended and utilized, I believe that we will have what we have long needed in our attempts to learn to duplicate the healing practices of na kahuna.

Through the generosity of an HRA friend who has taken the basic course in Dianetic auditing and who uses that system without the admixture of Huna elements, I have had the opportunity to study the auditing methods at first hand – having taken three hours of auditing and thus being made keenly aware of the technique. Mr. Hubbard’s hope that a good clearance of fixations could be made in less than fifty hours of auditing has hardly been realized as yet. The system seems to grow more and more complicated and the work more complex as it advances. Also, the hope that one beginner might easily learn to work with another on the lines laid out in the book, Dianetics, seems to have faded rapidly. Most of the amateurs of whom I have heard have become bogged down before getting very far along. My own tentative opinion, from where we now stand, is that the major fault is the lack of the Huna element of the Aumakua in the practice.

As the standard fee of $25 per hour for auditing by a certified Dianetics auditor is quite a different thing from the book promise that we could all audit and be audited in turn, and free of charge, the poor man is left out in the cold to suffer with his “engrams.” The promise of free treatment is made through the Dianetics Foundation, but this is not what was promised in the book. It would seem, looking on from the outside, that either the promises must be kept by adding Huna or its equivalent to Dianetic methods, or that such additions will be made on the outside. Already there are strong signs of splits in the organization, with some of the original “professional auditors” going off on their own lines.

For those of you who are depending on me to look into Dianetics and to keep you posted, I would say at this point that things look very promising. If you have the time and are so inclined, borrow the book, DIANETICS, when it is available at your regular or rental library. Go through it rapidly and get a general view of the context but wait a while longer before you try auditing without having the more complete training. I think that before long we will have the matter threshed out and the methodology, as well as the rather amusing muddle of coined terms, straightened out, at least for our own use as HRA’s. WE MUST ALWAYS REMEMBER that there are two sides to every question and that this applies to this side of life and the other side when it comes to healing. Dianetics very certainly lacks the third part of a complete philosophy – the Aumakua – and, by the same token, it lacks the element of the “other side” – lacks it very completely.

Na kahuna never forgot or overlooked the part that the “there living” spirit friends or enemies – or illogical poltergeist na Aunihipili – play in the lives of the “here living.” From the spirit level of life there can, and there often does come telling influences which are felt for good or bad in our lives.

The ideal healing team for the future would be composed of a good medical man, a good chiropractor (for adjustments, diet advice and other valuable aids), (the Osteopaths have gone over to the M.D.s in large part and no longer will adjust for patients), a good psychologist who knows his Huna down to the ground, (plus all that is good in Dianetics), and a good medium who is skilled in diagnosing and in working with the good spirit friends in healing. We might also include in the team one skilled in diagnosis with the pendulum.

NEW BOOKS

I have before me a new book by the famous psychic healer, Harry Edwards, A GUIDE TO SPIRIT HEALING, in which he gives such information as one may need for an approach to that phase of healing work. (8 shillings, 6 pence, plus 14 cents postage. Your post office will figure the exchange rate for you and furnish an international money order at request. Address: Spiritualist Press, Ltd., 48 Old Bailey, London E.C. 4, England.)

In his foreword, Mr. Edwards tells the purpose of the book:

“In setting out in printed form advice as to how one may develop any psychic gift is a difficult task, but it is hoped that this book will be of some service to those who desire to heal the sick. Many of the methods suggested are contrary to common ideas held by some healers. No apology is offered for this. During past years there has been adopted much traditional technique that serves no purpose and which it is wise to avoid.”

Later in his book he writes, “No one can LEARN to heal. What we can do, and this is of primary importance, is to train ourselves to attune to spirit and so become more useful instruments of spirit healing operators. The healing power comes through us and is not of us.” This is one of the best available books on the subject, in so far as my reading has gone.

A list of the chapter headings in this 162 page book will show its scope and the various angles touched upon.

1. The healing potential
2. The healing gift
3. The spirit mind of man
4. The spirit bodies of man
5. The first phase of development
6. Absent healing
7. Second phase of development
8. The healing guides
9. General rules for guidance
10. The third phase of development
11. The fourth phase of development
12. The value of healing passes
13. Magnetic healing
14. Disease and the mind
15. Psychological aspect of healing
16. Vibrations
17. Why do some healings ‘fail’
18. Medical co-operation
19. Introductory notes to treatments – The spine
20. Mental conditions
21. Cancers and growths
22. Arthritis and rheumatism
23. Paralysis
24. Tuberculosis and chest conditions
25. Nerve diseases
26. Functional diseases
27. The senses
28. Children’s diseases
29. Color healing, radiesthesia, electronics
30. Final conclusions

On page 161, ending his discussion of electronics, Mr. Edwards has this to say:

“To suggest that the healer’s body can, of itself, generate the corrective healing forces is a new idea, and contrary to everything that we have so far learned. Further, to suppose that the healer is in some way able to generate the various kinds of healing forces to deal with various diseases renders the idea more difficult to accept.

“It is true that the human body produces electrical impulses, but it is straining reason very far to suggest that these impulses, supplemented by an additional force of electrical current from a battery or other means, can be the explanation of the delicately adjusted, intelligently directed spirit healing forces.

“The records of spirit healings are impressive; they come from all sources, from many medium-healers from all parts of this country and the world. They have taken place simply, naturally, and without apparatus of any kind.

“The reader is reminded of the opening words of this chapter. The healer is only an instrument of the SPIRIT – he does not heal.”

Harry Edward’s address is Burrows Lea, Shere, Surrey, England, if you should desire to know it.

SPECIAL BOOK REVIEW FOR HRA WRITERS

THE LOUD LITERARY LAMAS OF NEW YORK By Jack Woodford, ($2.50 from Vantage Press, Inc., 35 So. William St., New York 4, N.Y. 1950.)

HRA Naomi Holly, of Colton, Calif., who, like a surprising number of the HRAs, is a writer, has sent in her copy of the book listed above, requesting that it be reviewed for the benefit of us all.

Author Jack Woodford is well known to those who write or who are learning the gentle art. His texts are excellent. Now he gives an inside view of the publishing business – a most enlightening view indeed. After telling of the many rackets in the publishing field, of the way in which editors, agents and publishers prey on the writers, he gives the sage advice to “publish your own book and sell it yourself.” If you take your writing seriously and wonder what is wrong with editors, agents, and publishers of books and magazines, this little book of 91 pages is for you. If you have been through the writing mill, it will make you hopping mad. It may make the writing game seem far less attractive.

In reading the book I was reminded of what I once saw in the “Reading Department” of a famous magazine. There were about twenty desks at which sat boys and girls of hardly more than high school age. On one side of each desk was a tall pile of story manuscripts, properly sent “unfolded” for ease in handling, by the hopeful writers. Opposite this pile was another growing pile ready to go back into the mail. The “reader” opened each envelope, glanced at the name of the author to make sure that it was not one on the list of “regulars” acceptable to that particular editorial office, and then took up the stamps, which had been sent dutifully “loose” (not stuck on the “self addressed return envelope). As the magazines have managed to get a postal regulation passed that they can return a sealed MSS at about half the “first-class rate” which the writer is required to pay, the profit derived in handling the “invited” manuscripts is half of the return postage. A very inexpensive rejection slip is inserted in the return envelope with the manuscript and the flap is closed, the envelope decorated with half the stamps, and placed in the “outgoing mail” pile. The excuse is that it costs the magazines much money to pay for keeping up a “Reading Department” and to handle the thousands of stories arriving each day. Therefore it is legitimate to pay expenses by “clipping” stamps.

To publish and sell one’s own short stories except in book form would be out of the question because of the selling expense. In the form of a book, a few authors have managed to get “known” after a considerable time and to make a go of it. Practically the only type of book that one can have printed and sell by mail with success is the very unusual. It must offer something spectacular or something that will help the reader to exciting new abilities or skills. The thousand and one “courses” pay off because a book is divided into “lessons” and each lesson is sold for the price of a book. The price of advertising in magazines or by direct mail is very high – averaging about $5 per “course” sold, so I understand. MFL

November 1, 1948

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.

Review Chapters 13 and 16. Check Pages 137 and 138. SSBM.
In HUNA (the pamphlet) read pages 16, 17 and 18. Check page 7, also 27.

Owing to the lack of space in SSBM (Secret Science Behind Miracles), considerable material was left out or condensed greatly. More material is coming to light all the time as we forge ahead in our mutual effort to learn the use of Huna. As I can, I will give these materials in the Bulletins. At this time, two items will be touched upon, both being important to understand as we try out ways and means of experimentation. Associates are urged to try variations of kahuna methods and to report results. Huna is not crystallized and set. It is alive and vital and growing. It is subject to additions, corrections and negations.

COMPLEX OR FIXATION?

From the letters that come in, there appears one point in the Huna lore which many Huna Research Associates have not yet been able to grasp clearly. In this Bulletin it will be discussed.

HRA, G.S.P. writes: “For many years my training and experience has dealt with the Aumakua only, regardless of whether for spiritual help or for physical. All my prayer-actions are channeled to the one Omnipotent power. So you see how difficult it is for me to break the Universal mind into parts to get the Aumakua to do some things and the Aunihipili to do others.”

I think that most of us find this point confusing. We forget that the theory of the Universal Mind was evolved before the complex was recognized in the West. Once Universal Mind and the All Good, etc. had been preached, the doctrine promptly crystallized so that “not a jot or tittle” could be added thereto (under threat of being tossed out of the fold).

A letter from the HRA group in Australia tells how Huna was criticized as containing “nothing new.” On the surface it is greatly similar to the modern “metaphysical” views. However, on closer inspection it is found to be the first system in modern times to offer a complete coverage of the field. It is the only one to know and use the complex and to recognize the fact that the presence of a complex may prevent the Aumakua from exerting its powers to help and heal.

It is because of this “complex” difficulty and the lack of a successful means of combating it, that we have to break Universal Mind into parts and confine our direct dealings to the personal Aumakua. (Which will pray for us to still higher Beings when and if it finds this necessary.)

We do not divide the Universal Mind; we simply select a more definite point of contact with it through the Aumakua. The Aunihipili is not at all a part of the Aumakua. It is the lesser half of the fellow down here who is praying for help.

The reason we cannot ignore the Aunihipili is that it is the part of us which can use telepathy. Our prayers must be delivered to the Aumakua by means of telepathy (this is one of the foundation blocks upon which Huna stands as a workable system) and only the Aunihipili can make the delivery. The conscious mind or Auhane can make the prayer, but cannot deliver it.

Now comes the complex or fixation. This is the thing that blocks the path from us to the Aumakua and turns back our prayers. In fact, a complex of guilt or doubt will prevent the Aunihipili from trying to reach the Aumakua along the path of the aka threads to deliver the prayers.

The idea that the Aumakua can perform all manners of miracles seems very acceptable. We are fully justified in our practice of asking the Aumakua (or Universal Mind or Christ Within) to do for us anything we need done. However, if we want to be sure to get results, we must make certain that (1) the Aunihipili is not hampered by a complex of guilt or doubt, (2) that the Aunihipili has been trained (or has a natural talent) in the use of telepathy in delivering our prayers, and (3) that the Aunihipili also has learned to accumulate and deliver sufficient vital force to enable the Aumakua to do the work of making our prayers become facts.

Not many of us can say that our na Aunihipili are fully cleared of hindering complexes or are trained in the Huna methods of delivering the prayer and the low mana to go with it. This is unfortunate, but it is true. So, what are we to do while we are in training? Is there no other means of getting help?

THREE REMEDIES

The answer is that in Huna we have THREE REMEDIES. In this we are almost unique. Na kahuna were simple and practical. They made use of what medicines they could discover. They used manipulations in their lomi`lomi. They used suggestion with a properly impressive physical stimulus to cause the Aunihipili to do all it could by way of healing, and for the purpose of breaking down fixations. In the meantime the prayers to the Aumakua were made and steps were taken to drive off spirit attackers and invisible leeches.

Check the remedies:

1. Medicine, manipulation, surgery, etc.
2. Suggestion. Draining off the complex. Restoring the normal attitude of mind. (Also driving away unwanted spirits of various kinds.)
3. The help of the Aumakua. (To be obtained by the use of prayer mechanisms involving thought-forms, telepathy, the aka thread of contact and the transfer of vital force.)

WHY THE BACKSET MAY COME

The simple fact is that Huna, old though it is, has now reappeared to give us the last word in ultra modern psycho-religious systems. Any other system which does not include the working and full knowledge of the three remedies listed above is as out-of-date as the ox cart. We are advancing with extreme speed into a new age. Over night, our theories change. Huna leaves the psycho-religious systems of yesterday as far behind as the horse cart and bloomers. It gives us a system to fit the splitting of the atom and the new reach of our microscopes and telescopes. It is confusing and often disturbing to have to modernize our thought so swiftly, but the race is now to the swift. Associate E. J. writes, “It’s a race between Illumination and Annihilation.”

Since Adam was fooled by the serpent in the Garden of Eden, mankind has viewed with dismay the fact that each time he turns over a new religious leaf or starts to get healing through prayer, his first happy progress is usually stopped short by a BACKSET. Job complained of it. Paul wrote of it.

Huna Research Associates, like their forefathers, from the time of ancient Egypt, are distressed by this and ask what na kahuna had to say about it.

Na kahuna had so much to say about it that it is difficult to decide just what to accept. Or, to put it another way, it is hard to decide HOW MUCH to accept. Na kahuna listed an amazing variety of “spirits,” sub-human as well as human and non-human, from beings of the Aumakua level down to entities too insignificant to be counted. Whether or not this concept is correct, we need not take time to try to decide, but of one thing we can be fairly sure. This is that the invisible “spirit” entities about us have very definite effects on our lives and health in many cases, if not all.

In early Christian times in Paul’s letter to the Ephesians (as it has come down to us) he writes, “For we wrestle not against flesh and blood but against personalities, against powers, against the rulers of the darkness of the world …”

The general idea, roughly speaking, is that the unseen entities or “spirits” attach themselves to us and daily draw from us a little vital force to keep them able to function in their own secret ways. They influence the Aunihipili. The thoughts we think determine the kind of spirits we attract to us as “eating companions,” to use a Hawaiian phrase.

These spirits are as set in their ways or habits of life as we are. When we begin to contact the Aumakua and to prevent our greeds and hates and jealousies from functioning hurtfully, we begin, figuratively, to rise above the spirit vampires. As we rise into a purer air ,they make a wild effort to drag us back. Often they succeed in causing a relapse in the healing that is being requested of the Aumakua. The intent is to discourage us, to prevent us from contacting the Aumakua, and otherwise to pull us back to the former level and to keep us there.

The secret of getting the best of these pests is to keep right on through thick and thin, paying little heed to the BACKSETS and toiling to keep rising. To illustrate this condition of affairs which besets us, consider the Aunihipili as the “eating companion” of the Auhane or conscious mind self.

Say that we have the cigarette habit (I speak of this because so many of us have had the experience of which I am about to speak). We decide to stop smoking. We stop. For a day or so we are dizzy and upset. Then we begin to feel better than usual. But after that first happy period of triumph and freedom, the Aunihipili begins to work desperately to drag us back to the old level of habit. It flaunts in our nostrils the most wonderful fragrances of smoke. It snatches from us all pleasant thoughts of freedom and plagues us with thoughts of smoking. At last, catching us off guard, it throws us into a dazed and helpless condition in which we do not resist. We reach for a cigarette and feverishly light up.

The important part of this story is still to come. One fine day we out-smart the Aunihipili and refuse to be drawn back. We settle down to a battle royal. We have a really miserable experience. Life seems not worth living. This is the famous DARKEST HOUR which comes just BEFORE DAWN. But we stick it out. The dawn comes and we stand, proud and free and triumphant.

In our experimental use of Huna we do not yet have the trained psychic powers developed by Phineas Quimby, the little New England watch-maker and mesmerist whose work gave us the beginnings of modern “Mind Healing.” Quimby learned to know the Aumakua of na kahuna as the “Power and Wisdom.” He learned to contact it and call down its healing aid for his patients. He also learned to look ahead and see the course of the healing. Often he would tell a patient that he would improve for a certain number of days, then have a relapse for a day or two, and finally go on to a complete and permanent cure. From the records it appears that he became so expert that he seldom missed on his predictions.

The point is that from all directions and all ages we can gather evidence of the fact that these reversals often come soon after we start work with the Aumakua or with any concept of Higher Beings.

The East Indian systems dwell at great length on this unfortunate truth. They have evolved an elaborate explanation to the effect that when we rise to a closer relation with the Higher Beings, we automatically bring down on our hapless heads the accumulated karmic debts which might otherwise have been paid off over a period of several incarnations.

As Huna Research Associates we do not have to make up our minds as to which of many explanations may be correct. Fortunately, all we need to know is that we can come through nearly anything in the line of backsets if we stick stubbornly to our guns. “Praise the Lord and Pass the Ammunition,” might well be the theme song for these times when it looks as if all were lost. Or, if we prefer, we can recite, “The darkest hour always comes just before dawn.” This is where a grain of understanding engenders a wealth of faith – faith to move the mountain which the “forces of darkness” try to prevent being moved.

ENTERING OUR OWN FUTURE

Another difficulty faced by many HRA’s is that of being unable to make a good picture of the condition for which they pray to the Aumakua.

The greater part of the trouble is to be found in the fact that the Aunihipili does not take the pictured condition seriously. No physical stimuli are used, and no deep impression is made on the Aunihipili.

Whether one elects to accept the idea of karma or to stand with na kahuna who blamed it on the “eating companions” whom we attract to ourselves without knowing it, the end result is the same. The reaction comes and we must weather it if we are to make progress.

Here is a method which has been used successfully to correct this trouble. Take a few minutes every day and pretend for that time that the condition pictured, prayed for and greatly desired, has already arrived.

The psychological reaction behind such a pretense is most interesting to study in yourself. Take, for example, a prayer for a broken arm to heal, for the doctor’s bill to be paid and for plenty of money to be provided for comfortable living. We decide on a five minute period of pretending. We glance at the clock and then throw ourselves into the picture. We throw ourselves bodily and completely into it. We MAKE ourselves feel as we think we would feel if the entire prayer were already answered. We may even speak aloud and tell ourselves how fine it is to have our arm all healed and the bills paid and money in plenty.

This seems a rather odd practice at first glance, and will feel strange at the first attempt to put it into practice. But for getting the picture built solidly into the future so that it can “come true” in the present, it is almost a magic formula.

The trick is to keep practicing at throwing yourself into the future condition and living in it for a few minutes – living in it to the full. In those few minutes, do all things possible that you would do if the condition were already there. If you know you cannot use the broken arm, don’t try to do so, of course, but pretend you COULD at any moment if you happened to want to do so. Go back to your childhood and try to remember how you lived in a make-believe world in your play. You may even profit by playing this game with a playfellow – a friend who can join in with the proper vim and play the game to the hilt. Keep it up until you begin to feel that the condition is really REAL when you enter it, and then you can be fairly sure that it is nearing actuality.

Let me also add this: I know that some of you have that strange, deep, burning desire for spiritual growth. I need not try to define this longing, if you have the glow you know what I mean. For you this is indeed the magic formula. You know what you long to be, inwardly, outwardly, spiritually. Take a deep breath and dive out of this world into the ideal. Strike the new attitude and hold it as long as you can. Let go all holds. Plunge from your limitations into the unlimited you. BECOME that other shining self. Enter your Service. Stand clean and clear and bright with your Aumakua.

Do you remember the story of the boy who gazed daily at the Great Stone Face? Who eventually came to look like it? That is the idea.

For just a little time, BECOME the healer, the helper, the great teacher. Become the artist, the great lover, the perfect beloved.

And, as you live in, and actualize, the things you desire to be or do or have or give, watch yourself and your reactions as if from outside yourself. Watch to see if THIS CONDITION is what you REALLY want. If it is not, discard it and try again. This is like trying on new shoes. A moment of wearing a shoe tells more than hours of trying to measure foot and shoe to see how one will fit the other. Try it on!

Max Freedom Long