December 1, 1951

For Huna Research Associates
Covering the experimental approach to the use of Huna
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

IS THERE A BEST TIME TO MAKE THE PRAYER-ACTION?

We have been making Huna studies and have been carrying on experiments now for some time in order to learn HOW to make a prayer-action most effectively. We have come upon many most significant things, such as the need for building up a good mana surcharge, of making contact with na Aumakua, and presenting the pictures of desired conditions on the flow of the mana which we offer as the true form of sacrifice – the thing in all sacrifices that can matter. Now comes the question of whether one time is better than another in which to pray in the Huna fashion or in any other way, be it by rote, by ritual or by surreptitiously reaching into a pocket to rub a rabbit’s foot.

“Psychiatrist Says Moon Affects Human Emotions” is the heading of an article sent in by an HRA recently under a place line of Duke University. Last May, Dr. Leonard J. Ravitz of Duke, made a study of 11 men and six women from the school’s student body to see whether the highly sensitive micro-voltmeter would register differences in electrical readings from day to day. Earlier, this doctor had found that all living things had mixed and complex electrical circuits. At Yale, trees and mice had been successfully measured in this respect. The sensitive instruments measure the differences (says the article writer) between the voltages of the head and chest. The moods and personal problems of the students were carefully noted and “variations in electrical voltage showed a cyclical pattern – a pattern duplicated according to the phases of the moon. During the full and new moon, voltage readings were either very high or very low.”

So, some of the things which were tossed into the trash pile as superstition are now being re-examined by a very few hardy souls. The effect of the moon on sick minds has seldom been denied except by those who did not take the trouble to inform themselves. While, in my opinion, Astrology is less valuable as a predictive tool than is claimed by most of its exponents, I have little personal doubt that we react in some ways to the positions of the moon and the planets. In so far as I have heard, the only two measurable influences projected by the moon are those of reflected light and of gravitational pull which causes tides. There may also be something which could be classed as electronic radiation, for all I know, but evidence accumulates which makes me more and more sure that there is a form of radiated energy, perhaps not of the recognized electric kinds, positive, negative, static and the like. In any event, it would seem to be a safe guess that something comes from the moon or planets other than light, and that this something has a direct effect on human life in both the physical and mental parts. Or, we may be drawing certain forces like mana from Mother Earth, steadily, and it might be that the moon and planets may cause changes in Mother Earth and her energies that in turn are absorbed by all living things, including ourselves.

MOODS AND PRAYER have a very definite relationship. In the last two years I have prayed more often, more earnestly and more watchfully than in all my life before this period during which I have acted as the center for the TELEPATHIC MUTUAL HEALING GROUP WORK. I have prayed for my own needs and those of my close friends. I have prayed with all the varying degrees of earnestness and frequency for the needs of an increasing number of my HRA friends, and, as one prays, one draws nearer to those for whom one prays – I have found this out. The tie grows so close that more and more I come to sense some special crisis or need of a friend as I touch his or her letter in the TMHG times, and I have fallen into the habit of praying a little longer and a little harder over such letters – so often learning later that my intuition had been right, and that – praises be to the Utterly Dependable Parental Spirits – we had managed together to push open the door and call down help.

There seem to be a number of moods, whether they are caused by the moon or not, I cannot say, but I came long since to look upon certain days as good for prayers and some as bad, with many days in between which seemed neither especially good or especially bad.

THE GOOD DAYS are those when it seems very natural and very simple to reach out to touch na Aumakua and to begin happily offering the gift of mana, then presenting picture after picture of the conditions desired for those of us who make up the TMHG. There is an inner singing of sorts, a feeling that all is well on all levels, low, middle and high. The force flows, the tingles come, and the work ends with a sense of inner satisfaction and confirmation of faith.

THE BAD DAYS seem to come at times despite all that can be done. There seems to arise a darkness inside, and a dismal feeling of lack of strength, lack of faith and lack of drive. On such days I fall back on the spoken lines – affirmations, commands to the Aunihipili, and ritual recitals. It takes minutes longer to accumulate the surcharge, and sometimes the mood of prayer sours and leaves me sitting blank before my prayer altar. At such times I can do nothing more than sit quietly trying to remain an open channel through which can flow the mana sent from you to be transmitted along the braided cord which our combined efforts, we believe, actuate and bring into life and action.

When one makes ready to pray, there seems to come an automatic focusing of all our hates, hurts, fears, longings and guilt feelings. One must pause to clean house, make pledges to right hurts done others (perhaps that very day) and to rationalize patient step by careful step, the illogical elements in each emotion which boils up from the Aunihipili, be it ungrounded fear or unjustified hate and resentment. In passing, we must remember that the injunction to forgive our enemies may have been not at all for the sake of the enemy, but because that is the best way to push aside the blockings of hate in our path along which we reach out to contact na Aumakua.

FIGHTING THE HORRID THINGS OF DARKNESS is, fortunately, something that few of us are called upon to do in so far as obsessing entities or angrily attacking and avenging spirits are concerned. There is a lesser danger, however, which has but recently come to my attention with sufficient clarity to enable me to order my thinking on the point. I wish to speak of the strange limbo of our forgotten dreams. The average person remembers only a very few dreams, but the Aunihipili remembers a great many – perhaps all dreams of major proportions.

In hypnosis the patient often has been made to go back and recall dreams, some of them belonging to earlier years, some of the night before, and some of the oft-repeated kind such as the recurrent nightmare.

It was found, many years ago, that certain compelling moods of anger or depression were directly rooted in dreams which were not remembered consciously, but to which the Aunihipili continued to react violently whenever the slightest thing came along which reminded it of some phase of the nightmare.

We might call these bad dreams which are remembered by our “George Aunihipili” and reacted to, the HORRID LITTLE THINGS OF THE DREAM DARKNESS. Moods of all shades from light to dark may be indirectly caused by dreams which we have forgotten. I am just beginning to realize this and to understand the possibilities of the fact. The excellent practice which is now a habit with me – that of asking upon awakening to be given the meaning of a dream of which I am still aware – is now being enlarged to include a careful inspection of my moods on awakening. By living in the mood a bit and at the same time quietly trying to recall the dream that caused it, I am finding that such dreams can often be brought back. If remembered, they seem automatically to be rationalized and the mood made to vanish.

The exceptional dream is the one which has been so vivid and impressive that we remember and re-live it too avidly and so tend to build up the mood instead of ironing it out. If you awaken with a mood, or with a feeling of exhaustion, try having a look backward into the dreams of the night. Not long ago I was much annoyed by frequent awakening through the night, each time finding myself dreaming over the same dream of trying to finish a task which was wearing me out entirely. When it came morning I felt entirely done up and was swamped by a mood of utter discouragement – which took me several minutes to link up with the repeating dream and to rationalize so that normalcy returned fairly well. It could well be that the mood of the day on which one cannot bring oneself to pray, might be traced to a previous night in which George had had a repeat dream of unrewarded prayer which had left him flat. I would appreciate it very much if some of you could watch both moon phases and possible dreams with their effects on otherwise unexplainable moods – run a check on my findings and tentative conclusions and add your findings to mine for the good of the order.

NOR DARE WE OVERLOOK MULTIPLE PERSONALITY as a source of moods. As I wrote in SSBM, there seems to be considerable reason to believe that a majority of us have “eating companions” of the spirit kind, whether we know it or not, and that some of these, at times – perhaps when the moon is right for them – are able to get our Aunihipili to share their moods and pass them on to the Auhane. Of course, there could be moods of joy and faith and confidence as well, but in any case it is obvious that it is better to keep moods from the outside from swaying us. Always, we should try to teach George to stand upright on his own two feet and repel spirit intrusions either for good or bad.

WHATEVER THE MOOD, we do well to try our best to quiet down any inner emotional churning, or overcome the depression of the mood and TO PRAY as best we can. No effort is lost even if we feel that we are confronted by a blank wall. The Aunihipili is a creature of habit, and if one has made a habit of prayer, it will always swing into the prayer-action at least to some extent. There are times when, even if we feel that we are cut off and have made no contact, it is enough that we have paused, fixed mind and heart on the Utterly Trustworthy Parental Selves, and have humbly offered even a little mana and all of what tiny trace of love we have been able to concentrate in our hearts despite a bitter mood. Love is a blessed offering. It can be love whether or not it is reciprocated. Some of you know this better than I could ever tell it – know that love can be its own shining and blessing reward. On those days when the mood is right for prayer and the Higher Beings seem very real and close at hand, we can make our best efforts. Perhaps the tradition of one day in seven for a complete day of worship and communion is based on the changing moods. If one can strike a good mood once a week and make the very most of that time, much good should be accomplished. Pray for the world and for others if your own life is complete. Build the habit of prayer with patience and care and love and all the wisdom you possess… and in the day of your own personal need, you will have a wide and open path before you for your own rush to obtain help.

MORE ABOUT REV. JESSIE CURL’S SPIRIT FRIEND “HOO`LA”

In the last Bulletin I told of the visit with Rev. Jessie Curl and of how the spirit Hoo`la (”To cause light”) took over her body in the trance condition and went through a strange ritual with me.

One word he repeated over and over with much care and seemed to try to impress upon me as he rubbed my hands and forearms, touched my face and the top of my head – pulled and hauled at me. It was the word huti which means “to pull,” and from his actions it was clear that he wished to convey the idea of “pull up.” In my Hawaiian dictionary I later found the following definitions for the Hawaiian duplicate word spelled with a “k” as huki. I consider them so important, considering what happened to me later, that I will give all the definitions: (From Andrews Dictionary page 223)

“Hu`ki, v, 1. To draw; to pull; to draw as with a rope. See (translation into Hawn. of ) John 4:7 – (draw water from a well).
2. To raise; to lift up, as a person (drawn up from a seated position – in olden days on the ground) by the hand.
3. To put upon, as one substance on another.
4. To brace up or prop up.
5. To cook soft…”
(Note: words in parentheses are my own.)

It seems certain that the lifting up was symbolic and that my body was not to be lifted. Knowing the many kahuna symbols of the rising of the low mana as it is presented to the Aumakua, we may consider this an indication that Hoo`la recognized that part of the mechanism of prayer. In addition, he repeated several times, the words, la hii, which translate literally, “light lift up.” This could mean but one thing, as I reasoned it out. As “light” is the symbol of the things of the Aumakua level – in contrast with “darkness” symbolizing the lower levels, the demand seemed to be that I lift myself into the light. Some months ago we worked together on the problem of “raising the vibrations” and found that in prayer, the brain radiations rose rapidly.

The No. 2 definition given above for huki fits the idea of “lifting” in terms of the mana and the “light.” Definition No. 3, however, would have meaning only if it symbolized the fastening of the aka cord to connect the Aunihipili and Aumakua. Hoo`la tried hard to get this idea over by rubbing the hands and arms of the medium against my own as he repeated the word, and once broke out in English with “sticky,” which left little doubt as to his meaning and of the fact that he was ritualistically establishing an aka cord between himself and me. Other words he used translated, “instruct, cleanse (kala) and child.”

THE RESULT OF THIS was that I set to work with fresh zest and confidence to see if I could “raise my vibration” – raise some part of me into the “light” – into a more complete contact with na Aumakua. I experimented each evening for several days with not too definite results. I affirmed aloud, as a directive to my Aunihipili, “Rise! Lift into the Light!” etc. The spoken word is a splendid physical stimulus. I saw no flash of the startlingly white light that I have experienced at rare intervals in the past.

Then, one evening when I was in a good prayer mood, but was very miserable with some form of cold that seemed to be going the rounds – head and back aching and knees and stomach very uncertain – I tried anew to accumulate the mana surcharge, then picture myself standing still but the world around me sinking on all sides as I was automatically elevated into the level of the light and na Aumakua. I gave thanks and affirmed the fact that I had risen into the light and that all within and without me was bathed in the light and made perfect. Suddenly, with no sign or mental or spiritual sensation, I found that I was healed – feeling perfectly normal. It was a priceless experience, more valuable by far for the faith it engendered than for the momentarily uplifting emotions of love and gratitude or the respite from the minor illness.

Only once before had a sudden healing come to me, and that back in Hawaii in 1919 when I stood one evening at dusk in a deserted old parsonage which had been assigned to me, unfurnished, for my living quarters. I happened to be actively ill with a liver attack, head swimming and pounding. Hardly expecting help, I lifted my face and asked silently for healing, and instantly it was there, leaving me with the feeling of standing in the midst of a strange silence. These are things hard to describe, but those of you who have had similar experiences will know just what I mean.

Now, at each of the TMHG periods and often between times, I go through the same mental processes, picturing the darker levels falling away below me as I feel myself lifting into the light. In the TMHG periods, with the contact letters in their box on my knees, I picture the connecting aka cords, and affirm that I am drawing all of you with me, up… up… into the light. I am confident that we are being helped to better and better results. Rise with me when you can.

THE SUN RISES EVERY DAY

This may be a symbol for us to keep in mind as we rise into the light for healing of body or affairs – healing for ourselves or others. The difficult thing seems to be to hold the high rate of vibration steadily. After the healing of which I have just told, last week, I did not remain completely restored. By the next evening a few twinges of the malady were back, and once more I repeated the rising ritual, this time working for a close friend who had been taken down with the same virus infection. For four days the process of rising and endeavoring to pull my friend with me went on, each time bringing almost normal conditions, but with the friend relapsing strongly, and only at the end of the fifth day recovering all but normal strength.

In an old prayer of welcome made by a high kahuna, Hewahewa, to greet the arriving missionaries, he opened with the words, Ku, ku la, kulalani… which have been translated “Rise from the low sitting position on the ground, to the knees, then to the full standing position. Stand in the light. Stand united, stand firm in the high place.”

It is the standing firm that we must learn. Na kahuna taught that one must be kala-ed or cleansed of the sins of hurt done others (or against one’s own body, it is to be thought) as a preliminary to successful “standing firm.” For your information, I made a preliminary searching of my heart for “sins” and asked help in being cleansed, also making a small pledge which I could and am observing as part of the ritual. Na kahuna also taught that the unwanted condition should be put out of mind. This is very important, especially when the actual pictures are being made and presented to naAumakua. I have before me a letter from one of our advanced students, HRA H.F. of Chicago, who recently ran into some hard going with his wife, and who tried to use Huna to call down help. They have the advantage of being able to talk with the Aunihipili of the wife under mild trance conditions, and so asked it what was wrong. It may have had the help of the Aumakua in giving the answers. Here are parts of the letter:

In light trance, the Aunihipili said through Mrs. F., “H. actually doesn’t like that extra job. He doesn’t really want the job, but just the income. He shouldn’t pray for the job, therefore, but for the income. Mrs. F. (who was injured and had suffered some bad employment reverses) needs courage and insight enough to know that she need not work for and further the interests of the wrong people, and will find the right work and the right people if she hunts for them under guidance. She has been compromising the truth of the matter, even fooling herself, but never the Aumakua. This is not fear of not getting a salary, it is simply lazy thinking. She invited this illness as a way to avoid taking the steps outlined here. Her prayer was answered. H. is conscientious where right and wrong are concerned. He fights forever inside himself. But in so doing, he gives reality to the very thing he dislikes. By accepting a wrong as a thing, his PRAYER HAS TWO FACES, the wanted thing and the unwanted. He MUST learn to ask for what he wants – what he really wants – and to UNSEE the wrong entirely. No use trying to make wrong people do right things; you need evil spirits to force people to do things. Avoid that. If you want a book published for the good of humanity, pray for that, not care who publishes it. If you want a book published for profit, pray for that, but don’t dilute things by also trying to make specific people accept something they, for reasons of their own, do not want.

Comment: I think it most important that we remember at all times that every prayer is like a two-sided mirror, and that both sides must be made to reflect what is desired, not what we wish to have lifted from us by na Aumakua.

CARBON AND MAGNET REPORT

A number of HRAs have been sufficiently interested in the matter of “Vitic” to try experiments with the carbon and magnet. I am still wondering why my mana count via the pendulum drops to a low point after holding the carbon and magnet, and why HRA Verne Cameron’s water dowsing sense fades away for a matter of twenty minutes. HRA E.R., who runs her tests with care, reports: “I find holding the carbon in the left hand and magnet in the right, brings about a calm and restful reaction – being of a very sensitive nature, I feel the force or current stimulating the cells. I reversed the above and brought on a tight feeling in the throat that ended in a coughing spell, so know that the magnet for me is for my right hand and carbon for the left. I was naturally left-handed as a child, but was forced to become right-handed – a mistake modern parents should avoid. I now do everything with my left hand but write. I am inclined to believe that with the use of the carbon and magnet, one may be able to raise one’s brain radiations.”

HRA Sherman Peticolas has sent us the information as to where to get carbon and magnet supplies. “The carbon rods should be ordered – catalogue section 5955 – from the National Carbon Co., 292 Madison Ave., New York 17, N.Y. The minimum order is for 6 1-inch by 12-inch carbon rods shipping weight from Fostoria, Ohio factory, 3.54 pounds. The price is 63cents so calculate the proper rate and add postage to cover. The Alnico magnet of the right size is the one and three-quarter inch one Catalogue number 4975, $1.25 each post paid, from Johnson Smith & Co., 6615 East Jefferson, Detroit 7, Michigan.

JOHN HILLIARD’S VERY IMPORTANT BOOK – THE METATRON THEORY – IS OUT IN A FINE NEW EDITION

If you are a fairly new HRA, or if you failed to get a copy of HRA John A. Hilliard’s very important book from HRA Meade Layne of BSRA who sponsored it, I strongly urge that a copy of the new edition be ordered while stock is in hand. (BSRA, 352k Adams Ave, San. Diego 16, Calif. $2.08, plus tax if in Calif.) I reviewed this book in Bulletin 21, page 3, and still consider it one of the outstanding contributions to the Huna study. The world of PHYSICS has been baffled by many things because it lacks knowledge of some of the invisible elements known for centuries by na kahuna. Mr. Hilliard has made a careful approach to the problem of adding these elements to the science of modern physics. It is delightful, after suffering for years from mental indigestion through a diet of books written with mush-thinking – or almost no thinking at all – to find Ohm’s Law applied to the mana, the aka and the thought-form, with each conclusion verified with its proper mathematical statement of facts as they relate to other known facts. If you happen not to be familiar with physical measurements, here is a book so simply written that one can get the explanation at each step and take the correctness of the formulas for granted. If you, like myself, are more than a little sick of all the unproven gabble about such things as “seven rays” and seven of every other imagined thing, spend a few minutes a day for the coming year with this book and get the taste out of your mouth. Or cut your thinking teeth on this quiet book which is filled with amazing new possibilities.

MUCH EXCITEMENT OVER THE NEW “Aurameter” of HRA CAMERON

Since the news has been spread concerning the “fantastic” findings made by HRA Verne Cameron with his special dowsing instrument, the demand that he make them available to HRAs and BSRAs has become a rising clamor. Finally, Mr. Cameron agreed to take time out from his work of locating wells to “tool up” so he could make some of the instruments.

A TEST MODEL was brought in for my inspection a month ago and I watched it put through its paces, tracing the fan-shaped auras over signatures, outlining the aka-aura of myself and others, and so on and so forth. Last week one of the new models was laid in my hands as a special gift. It is a beautiful little instrument, plated and polished, with its horizontal pendulum-like arm held at one end in a cleverly designed bearing that allows it to swing sideways under the push or pull of the incredible something which is coupled with auras of water, men and signatures (to say nothing of invisible forms three deep over one’s head, and ending in a ball).

THE INCREDIBLE SOMETHING has no business to EXIST. It doesn’t belong. “There just couldn’t be any such thing” – and still, there it is. Mr. Cameron has battered his head against the stone wall of scientific incredulity for a number of years trying to get a hearing. It hasn’t been a matter of the instrument – in his hands – doing anything from outlining the aura rising from water deep in the ground, or showing where the spine is out of kilter, or which tooth was bad and whether the liver was sick or not – for he demonstrated these things repeatedly – but the trouble was that there seemed to be no earthly reason WHY the instrument would work. It made no difference that Mr. Cameron had a theory that explained the instrument rather well. There “Jest couldn’t be no sech animul.”

QUITE NATURALLY everyone wanted to take the instrument and make it work right off, like any other machine. But, even more than learning the pendulum or Biometer, this demanded native psychic ability and practice combined – something no one either had or would take time to develop. In fact, almost no one had the slightest idea what Mr. Cameron was trying to tell them, until he ran into those of us who knew Huna. As soon as I saw him work the gadget and tell me in a second what tooth was complaining and causing the aka-aura to bulge over that location on my cheek, I sat up and took notice in a very large way. I am still taking notice in an ever larger way. I am not sure I am actually able to use it yet, but if I am not, all I can say is that this beautifully made little instrument is haunted part of the time.

MEADE LAYNE, F.H.F., and famous medium MARK PROBERT recently ran tests. Mark was able to use the instrument right off the bat. Meade couldn’t. Some others got partial results. (See recent BSRA release if you belong.) The spirit communicators were excited and took a hand in planning the tests, and one of them suggested that a search be made for his location, in his invisible body there in the seance room. He was very soon found, although he had taken up a most unusual position. At my suggestion, Mr. Cameron has named his “gadget” THE AURAMETER, although it measures lines of force as well as auras. The instruments are now available at $15, post paid. Address HRA Verne Cameron, Box S-218 Grand Ave., Elsinore, Calif. if you want one. And DO let me know the results if you get – if any.
MFL

October 1, 1951

For Huna Research Associates
Covering the experimental approach to the use of Huna
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

The HRA Bulletin resumes publication after skipping one issue

My sincere thanks to you all for your kindly understanding of the need to skip a Bulletin issue. It allowed me a vacation, even if it was necessary to spend it here at the study to work out a considerable number of rather intricate problems connected with the writing job presently in hand. However, the job (and the kindness of my friends) did include a bus trip up the coast to Santa Barbara and a delightful visit, some new friends, a stay over night, and some necessary consultations on the script.

Interesting Note on the work of HRA V.L. Cameron

Very important news arrived by letter concerning experiments carried out by HRA V. L. Cameron who is much to the fore in the Bulletins these days. A small figurine was blessed with as much of an emotional outpouring as was possible, by a lady visiting at HRA Cameron’s home in Elsinore, Calif. After the blessing, the figurine was tested by Mr. Cameron with his special instrument to ascertain the extent of its artificial aura or aka. It extended for several feet in all directions and at the edge of the aura, pushed the ball of the instrument away with a repelling action. A few days later, the test was repeated with the expectation that the aura would have become much smaller and weaker – the usual occurrence. Much to his surprise, Mr. Cameron found that the aura had changed its nature from a repelling to an attracting action, the ball of the instrument being pulled toward the figurine. Most astonishing was the discovery that the aura had built up in strength and size. Backing up step by step, it was not until a distance of 135 feet had been covered before the edge of the new and unusual aura was found.

Just where this experiment will lead us is far from certain at this point, and it remains to be seen whether we have the makings of an ikon in the figurine. However, the experiment gives most impressive and important proof that we have been right in believing that the Aunihipili shows itself to be hardest at work for us when it accompanies its work with an upsurge and use of emotion. We can be doubly certain that unless we want a thing enough to be emotionally stirred when asking for it in our prayer-actions, the Aunihipili is not doing its best. No emotion may mean no action on the part of the Aunihipili, no formation of a strong thought-form picture, and no transfer of mana with the thought picture across the connecting aka thread to the Aumakua. If the need is great enough, we are now able to see that we are fully justified to do as one HRA wrote that she did – and got results at once in a very fine healing. She said, “I bawled and yelled and howled fairly. I just had to have my prayer heard and answered. I just had to get well. And the next morning I woke up healed and well.” Fortunately, most of us can, by working all around the need we feel for ourselves or a dear one, gradually stir the Aunihipili into a state of emotional activity. We can make it WANT as much as we of the Auhane WANT, and when these two are agreed on what is wanted and unite in the emotional drive of the prayer-action, the work is properly performed – and only then. No emotion: no prayer. What could be more important to know?

The drawing-in action exerted on HRA Cameron’s pendulum device seems also to be something which we must not overlook. In all other cases, the action has been one of pushing away. If we consider the fact that in our Huna prayer-actions we try to send the mana to the Aumakua, this may be the counterpart of the ordinary action of auras – a pushing away. This push effect tends to keep auras and aka bodies apart. It walls them off and keeps the akas of things and of people from mingling. The aura around the ball of the Cameron pendulum is given a positive aura by the one handling it. When it is brought near the aura of another person, or of a well-made mental image of some object, it meets the positive element in the opposed aura and is repelled.

If, through the use of emotion and blessings, a figurine can have something done to it – perhaps to its polarization – and thereafter the drawing-in becomes a movement to replace the customary pushing-away, we may be allowed to guess that na Aumakua might, by some similar ritual, be enabled to DRAW-IN the mana and the thought-forms of our prayer-actions. If this can be proved to be true and can be demonstrated in practice, it might make the difference between the slow and difficult progress of the low magic and the swift and instant accomplishment of healing of the High Magic.

Can you help me think this lead through? Experiment in such ways as you come to think offer success or information – and let the rest of us know the results? This may be the key we have been lacking.

Leads and suggestions from Hawaiian word roots

Pa`hu means to push. If we take this word as the symbol of pushing the mana and thought-forms along the aka thread to the Aumakua, it is evident that the work is done by the Aunihipili at the command of the Auhane . The root pa has among its several meanings, “to divide out as to individuals.” We divide the mana with the Aumakua or one we strive to heal. Another meaning is, “to strike, to touch,” the symbol found in other words indicating the making of contact with the Aumakua. The root hu has the meaning of a rising up of a fluid and an overflowing. It is, especially, “that which causes rising, as leaven.” In the Bible we find the symbol of the “little leaven that leavens the whole.” We may ask whether a little mana given the Aumakua will work the same way – empowering the whole of the work to be done for us.

Kau`o means “to draw or pull something, to incline to do a thing, to pray for a special blessing, a seed.” The root kau has among its many meanings one that seems significant. It is, “to come down upon one unexpectedly.” It seems possible that thing that comes down on one might be the return flow of mana or a reverse side of the force, or the condition or blessing asked for in prayer. If the word is divided thus, ka`u`o, we get in ka, “to radiate from a center as does light.” In this we might see the Aumakua given the mana as a radiation, but it seems more likely that the Aumakua would be the one to radiate the High Mana back to us. U means “to draw out, as a pencil from a case.” It also means “to braid “(as our braided aka cord?) and “to call loudly or cry out,” (in uo.) The root o has the meaning of “to extend, as the hand, to take something,” and “to dip, as the fingers in a fluid.” It also has a double meaning of “to call” and “to answer a call.”

The push and pull may indicate some reciprocal action between the three selves, particularly between the Aunihipili and the Aumakua. We have been quite sure that na kahuna made their prayer-actions by accumulating extra mana, reaching out to contact the Aumakua via the aka cord, and sending the mana and the thought images of the prayer along the thread or cord. The prayer ending so much used, “Let the rain of blessings fall,” is strongly symbolic of the High Mana as a purified energy returned to complete the circuit from the Aumakua to the Aunihipili.

Emotion, which we see is so important in the making of an ikon or a prayer-action, is, in Hawaiian, pi`hoi`hoi. The root pi has the meaning “to sprinkle or cause water to flow drop by drop.” Here we have an unmistakable similarity to the “rain” of blessings – mana, or water, symbolically. Hoi`hoi is the intensive of “to send back or to return.” It also means “to dismiss, to restore, to send back an answer, and TO CHANGE ONE THING FOR ANOTHER.” It would seem from these root meanings that the emotions, which are the primary reactions of the Aunihipili, have a very important part to play in the prayer-action in that they may be the mechanism through which the Aumakua is caused to set up a drawing action to help in the transfer of the mana and thought-forms to itself – after which it “returns” them as the answer to the prayer. The roots joined to make their meaning more intensified or stronger, in hoi`hoi, has a meaning we may well place at the end. It is “joy, gladness, and rejoicing.” And, be it well remembered, LOVE is the most potent and the purest of all the products of EMOTION. Such a very little love leavens such a large loaf of another’s sorrow.

Signatures written in ink prove to have strange auras or aka-mana fans

HRA Cameron’s instrument was tested experimentally here at the Study to see if it could pick up the radiations from signatures. No guess could be made as to what might be registered, but something was expected because HRA Dr. Oscar Brunler has shown that “brain radiations” (not from the organic brain but from “consciousness”) can be picked up and measured from signatures by the Biometer.

The Cameron instrument gave no degree reading of consciousness, but with it was discovered a fan shaped aura which varied greatly in shape and size with the signatures of different persons. The irregular fan was apparently almost as thin as a sheet of paper as it rose from the signature and stood along its length. For some reason, the nature of which neither Mr. Cameron nor I could guess, the aura did not extend through the paper on which the signature was written. However, it often was spread out much like the “wing” found extending behind the shoulders of people. In the case of my own signature, it extended a yard or so beyond the end, forming a sharp angle as the top of it was traced back to a point about two feet above the signature. It dropped sharply down to the first letter of the name. Two signatures had wings sticking out in front instead of protruding at the end. Some had notched or uneven top lines. In general, the signatures of women rose higher over their signatures and protruded less far to front or rear. If individual shapes of signature auras could be compared with brain radiations taken from the same signature, a considerable number of such comparisons might show a definite relation to the Biometric movement pattern and to the degree registered. Three signatures taken from individuals with Biometric readings of 382, 384 and 386, showed very different fan shapes, although the two from the signatures of the women both showed the seemingly characteristic higher, narrower effect, already associated with women. The man had a long end wing. One of the women had a front wing almost as long. Neither women had an end wing. Below are some of the aura outlines with the approximate measures and degrees of slant.

Male. Signature: Verne L. Cameron
Wing angle follows signature. Brain Radiation appr. 390 degrees Biometric

Male. Signature: Max Freedom Long
Wing angle follows signature. Brain radiation as read by Dr. Oscar Brunler, 382 degrees Biometric

Both female.
Both with signatures about center of base line so small wing effect either end of signatures.
Both approximates 400 degrees Biometric for brain radiation.

Male. Signature : Mead Layne (Editor ROUND ROBIN)
Wing angle effect ahead of signature. Long projection after name with square end.
Drop in top line at front. Brain radiation approximately 390 degrees Biometric.

Female. Signature: E. A. K.
Wing angle after signature and rising to circular dome.
Short wing angle before signature. B.R. not known, but judged high.
(Tests from letter signatures in all cases. Written in ink)

B.S.R.A. “Project Survival” Address for your file

Some time ago Meade Layne, F.H.F., Director of Borderland Sciences Research Associates, and editor of Round Robin magazine – our very good friend and collaborator at San Diego – took steps to get us organized so that in case of war or other great disasters, we might have a central address through which to find fellow BSRA or HRA members for what mutual aid we might be able to give and get. You may recall that in a Bulletin some months ago I gave the address of Mr. Don York, who has offered to act as central man and clearing point in time of trouble. His new home address is 302 West 34th St., Kansas City, Mo. He also retains the other address: Box 151, Kansas City 10, Mo. If you wish to register your own permanent and alternate address with him, against some future need, you may do so. If you wish a reply from him, include a self-addressed stamped envelope or post card.

BSRA proposes a mimeo book giving a short account of the findings of HRA V.L. Cameron

HRA Meade Layne has sent a letter to BSRA members and others to suggest that a hundred dollars be set aside by the new BSR Foundation to assist in getting the material sorted and the manuscript written. This would be an introduction to the very promising work being done by Mr. Cameron, and, it is to be hoped, would lead to the publication of a larger printed book in due time. The Foundation is still very new and in need of funds, but is a step in the right direction. When it grows, it will support investigations and the gathering of materials in our special corner of the field. HRA Cameron has been most generous in sharing the findings of years of study and research with BSRA and HRA. He deserves our best thanks and any assistance it is possible to give him. At the present time he is following through a new line suggested by his friends. He tried his instrument in a special approach to words which are printed and written, and, as might have been expected, was almost at once getting “messages.”

These were rather startling from the first, and the communicator identifies himself as Nikola Tesla, the great electrical genius. Tesla made a number of discoveries and invented several instruments, but, as he expected to live much longer than he did, he neglected to leave data on them for posterity. One of the major inventions was a method of sending electrical power through the earth with less loss than we send it today over expensive wire systems. It would appear that the description of these discoveries and inventions might be coming through. (Barring, of course, the possibility of pretense on the part of the supposed communicating entity. In passing, it is amusing to note that recently a friend, working with a pendulum and written alphabet, got messages purporting to come for me from Thomas A. Edison. As I had, during his lifetime, been in personal contact with this great inventor, I at once put the spirit to the test of telling the nature of the contact and the matter that was accomplished. The entity made a guess, but it was very wild. In this it was much like the various pretenders who claim to have been na kahuna – but who know nothing of the Hawaiian language or of the basics of Huna.)

For our reading pleasure there is a new book just out by HRA Leta Zoe Adams. Fiction. SECOND GROWTH. I have not yet seen a copy, but am looking forward to doing so in the near future when I begin to have moments to relax and read again.

BSRA releases of the next ROUND ROBIN

These will undoubtedly report a most significant discovery made at a Mark Probert seance in September. Director HRA Meade Layne was in charge, and HRA Verne Cameron was sitting in the circle. It was suggested that one of the communicators take his stand in front of Mark, who was in a trance state, and that Mr. Cameron see whether or not he could use his instrument successfully to locate his aka body and show its outline. The communicator assumed an unusual position and held it. Very quickly he was found and his outline traced in the air. Next, speaking again through the mouth of Mark, he corroborated the findings made by the instrument. I believe this is the first time the aka or etheric body, or double or astral – it has many names – has ever been located while in the invisible state through the use of an instrument of this nature. Sight of the double through the Kilner screens is less impressive because not all people can see the outlines. The test is also a very excellent proof of the fact that Mr. Cameron can, with his instrument, find the location of aka bodies and etheric doubles, be they those of the there-living, the here-living or of thought-forms. In the past century of Psychical Research, so much hokum and imagination has come in with the solid and reliable, that we naturally welcome all possible proofs when new ground is being broken, as it is with Mr. Cameron’s valuable instrument in his experienced hands.

If an aka body of a person, dead or alive, or of a thought picture, can be measured instrumentally, we can be free of any lingering suspicion that “survival” is not a fact, or that na kahuna and others were wrong in their belief that pictures built of combined thought-forms were real and substantial things on the etheric level. So many of us have been fooled and lied to deliberately by some “teacher” that we look with suspicion on almost everything. What a relief, therefore, for the HRA’s Doubting Thomases to have something so definite from the hands of those who have no ax to grind and who have no preconceived ideas as to what they may or may not find when an experiment begins. Faith is built on what we can believe, and if we can become fully convinced that it is possible to build an actual structure in aka substance, we can generate more faith-power by far. It would appear that we are closing in on the SECRET of Huna from all sides.

Time change for our TMHG work

On October 1st, California and many other states turn back the clocks an hour as the summer daylight saving time period ends. I will turn back the clock here at the Study, so those of you who share in the blessings of the TMHG at 3 and 7 P.M. daily, should adjust your time accordingly. If the regular times are missed, tune in on the hour at any time. There is almost always someone to work with you and make the “two or more” gathered to call on the name of na Aumakua in prayer-actions. I frequently sit quite after the hour strikes, no matter what the time of the day, to do special work on pressing problems. Hardly a day passes here at the Study but that at least one letter arrives telling of the good results in healing through participation in the TMHG. The good results in matters of social and financial affairs are as frequently reported. A letter in this morning reports all items in the “map” sent in a year ago have been brought into the Light except one. This one involves the life of another, and the results are more difficult to obtain because each must be allowed freedom of action.

Fiji fire-walking by Madras Hindu settlers reported

With photos by HRA George Sandwith — As mentioned in a recent Bulletin, HRA George Sandwith made a careful study of the Hindu fire-walkers who have settled in Fiji and have brought their religious beliefs and rites with them. Time will tell whether or not we can issue a printed report giving the full account and reproductions of the pictures. Meantime, here is a digest of the points of greatest importance to us.

The burning of charcoal furnishes the live coals for the “walk.” In the pictures, the liveness of the coals is shown by the white surface of the walk, made white by the glow of coals exposed to air and covered by a thin film of ashes. In the pictures of men walking over the layer of coals, the path behind them is marked by the darkening of the bed where feet have touched. This trail at once begins to turn white again as the fanning by air continues via the slight breeze. As in the tests made on heated stones in Hawaii, the proof that the coals will burn if the magic fails or is refused, is given by individuals, who, for various reasons try the fire-walk and are badly burned. We are entirely safe to hold to our conclusion that under normal conditions, contact with the rocks or coals would cause burns.

The Hindu ritual is part of religious observances affirming the faith in the god who is worshiped, and acting as a means of calling down healing at the times when the fire-walk is performed before the small temple which has been built there in Fiji. (I understand there are such temples elsewhere in Fiji where Hindu settlers are located.)

The goddess who is worshiped and invoked in the fire-walking rite is a trinity, having three forms, phases or manifestations, or so I gather from what HRA Sandwith reports of the explanations given him by his Hindu friends. This goddess, “Mariammam,” is worshiped before a Maha-Devi temple. Some light on this may be drawn from a consideration of the basic religions of India. The oldest of the Vedas, the Rig-Veda, composed around 1400 B.C., gave three great gods, one of the Sky, one of Thunder and one of Fire, with two almost as great, one of the Atmosphere and one, The Cloud Compeller. The Trimurti or Trinity idea came much later: Brahma, Vishnu and Siva. To the three, (as in one cult of later Kahuna-ism,) there was added a fourth, in the form of a group-god, Prajavati. The three male principles or gods of the Trimurti were thought to have sakti or female consort energies or principles. Paravati is the wife of Siva, and has several names and, supposedly, aspects or dispositions. Her names are: Kali, the Black one, (mentioned in Fiji as the same as the goddess being worshiped there,) Durga, the Terrible One, and Maha-Devi, the Great Goddess, (this last apparently the name used for the temple there in Fiji).

The name “Mariammam” causes the student at once to think of “Miriam” or “Mary,” the mother of Jesus in the New Testament. This name is not Jewish and seems not to have occurred even once in the Old Testament – a fact that has caused doubt to be thrown on the origin of the Mary concept. On the other hand, the name in its variations, together with its place in religious magic, has been found in inscriptions throughout the lands from Egypt to India. In most cases the “Mariam” concept represents the feminine forces on a high creative level – the wife or mother of a god. Isis, in Egypt, was wife of Osiris, and mother of Horus – the Father-Mother-Son form of divine Trinity which many savants tell us supplied the model for the Christian Father-Holy Ghost-Son Trinity.

In Egypt, however, the Holy Family represented nearer and closer gods but did not exclude the belief in other gods, often more remote and of greater age. Just as a historical note, it is well to keep in mind here the fact that the Jews had the idea of the One God, Jehovah, who was “Father,” but was not associated with a Mother or Son. The word “trinity” does not appear in the Bible, but was philosophized into the Christian beliefs later on, and made part of the Catholic ritualistic work. Only in the year 325 AD did the Council of Nice affirm that Jesus was divine and was the Christ. Not until 381 did the Council of Constantinople add the doctrine of the Holy Ghost’s divinity, and so make possible “Trinity in Unity” as a doctrine to be added as an article of faith by the Church. After the Reformation, Luther led the way back to originals, rejecting the doctrine of the Trinitarians and going back to the Unitarian belief in one God – the Father. Only in the past two years has the Church of Rome recognized Mary, the mother of Jesus, in the role dictated by the Assumption dogma.

Despite the mixed god ideas, one thing stands out clearly. No matter what god or entity is prayed to, and no matter what rites are observed, SOMETHING is brought into action. The Hindu fire-walkers in Fiji went through a ten day purification period, ending with ritual bathing in a stream. A symbolic piece more elaborate than the ti leaf whisk of the Polynesian fire-walker (described by HRA Charles Kenn for us in his book,) consists of a pottery pot the bottom of which fits over the head like a cap. This is filled with water, and on it is set a peeled coconut. Around this is a skirt of green leafy branches – NOT ti – and into the top of the coconut is thrust the handle of a small trident, on each of the three prongs of which is a small lime. It is encircled by the performers and prayers are made. This piece is then placed on the head of the officiating priest, skewers with trident ends are passed through the cheeks of the walkers without causing them pain, and the procession moves off to the temple close by. There the coals are leveled out to make the “walk” and, with more chanting and ritual observances, the priest leads the way across and back. The others follow. No one is burned. Those in the audience who desire healing are allowed to come near and to hold their hands in the heat of live coals carried to them in pots by attendants. (No definite information as to the success of the day’s healings was obtained, although the stories of many wonderful healings were freely told.)

Weather control was said to be possible through the use of the fire-walking rites, but HRA Sandwith reported no need of such control at that time.

Many precautions against contaminating the fire or the performers were taken. No person wearing leather was allowed to approach. The onlookers were kept back lest they come too near the fire-walkers and contaminate them. Any contamination was said to make the goddess angry and cause her to refuse protection from burns or healing. Again we see that what is believed to the point of a subconscious fixation, cannot be overlooked. Another fire-walker with very different fixed beliefs may ignore all other beliefs. The gods care not a whit.

The conclusion remains that no matter how or to whom we pray, the same class of entities hears and responds. The male-female Aumakua or parental pair of Huna can well stand as the origin of the Father-Mother concept, and the physical man as the “son.” As the man has a Aunihipili and a Auhane, this could be the “Four” which we meet in variations of the Trinity concept.

The great challenge of fire-walking is again laid before us as HRAs. There is no longer the shadow of a doubt that some supernormal energy, guided by some supra-normal unit of consciousness, provides fire-immunity.

We see that we do not have to KNOW what that supranormal entity is or what form of energy it uses. We see that we do not have to follow any set ritual. The cleansing rite is not necessary, as was demonstrated by the three fire-walkers who made a short prayer to Pele before taking Dr. Brigham across the burning hot lava flow. But, we may be very sure that if any fire-walker was burdened by a sense of guilt and filled with doubt instead of faith, he would not have attempted the fire-walk.

To arrive at a point where we have a full and serene faith is not easy. What the standard religions fail to tell us is what Huna and modern psychology sets before us as all important. This is the necessity of building in the Aunihipili the needed faith.

Faith, lodged in the Aunihipili, needs to be such a powerful fixation that nothing will shake it – that nothing will “contaminate” it. The “leather” of contamination feared by the fire-walkers in India and Fiji is for us the tough leathery set of doubts implanted in us by our dependence on the evidence of the senses. What we cannot sense or take into the laboratory and test in terms of the material world, is very hard for us to accept and keep on accepting for more than a few inspired moments during which we glimpse the Light.

One of George Sandwith’s Hindu friends, a gentleman of education and open mind, explained that the basic faith was easy for his fellow countrymen to gain and hold to the degree that it could be made to do its part in the fire-walking. The reason for this was that none of them ever questioned for a second the correctness of the beliefs into which they are born. From childhood they see the rites carried out. Their elders believe and teach them to believe. No matter what they read or what outsider scoffs, they have set before them at frequent intervals the most spectacular and impressive proofs of the correctness of their beliefs – the fire-walk. No finer thing could be selected to act as the physical stimulus demanded by Huna as the mechanism of impressing the Aunihipili. Fire is very real and very hot. Flesh is very easily burned.

We may lack a method of engendering in ourselves – as HRAs – the same degree of faith, but if we can come through such investigations as those of Mr. Sandwith and Mr. Charles Kenn, to see with great clearness the major ingredients of the High Magic – Instant Response, we can progress more rapidly and more directly to that goal. We must see with utter clarity that there is the Aumakua standing ready to receive any and every prayer made – no matter what name is called upon. We must be certain that, if any other high entity needs to be called upon, the Aumakua will do the calling for us. We must realize that we must take steps to convince our Auhane and Aunihipili that we are square with the world from a non-hurt angle and that we actively deserve the help we ask for. The evidence tends to show that, while prayers are often answered with no thought taken to accumulate and supply the mana surcharge, or to build the clear thought-form-picture of what we desire, these things are very much a part of praying expertly. Then there is emotion to be roused. We already know so much more of Huna than we put to use. MFL

June 1, 1951

For Huna Research Associates
Covering the experimental approach to the use of Huna
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

A DISCUSSION TO GET IT STARTED

One of the local HRAs dropped into the Study recently and we fell to discussing the dusty theory of transmigration. That, for some absurd reason, led us on to speaking of transubstantiation and the changing of the elements of the Holy Communion to the body and blood of Christ. This brought us by one path or another to the subject of transmutation of elements.

Suddenly my friend looked at his watch, frowned, and said, “We’ve wasted ten minutes. What I dropped in for was to talk about Huna. We’ve known of transmigration in theory for perhaps three thousand years and have argued over transubstantiation and alchemy for almost two thousand, and it’s time we got on to something more promising.”

“What had you intended to ask about Huna?” I inquired.

He took off his glasses, inspected the lenses absently, and replaced them. “I hardly know how to put it…. It’s that matter of the two selves in Huna – the Aunihipili and the Auhane. Did the old na kahuna always have to say ‘my Aunihipili and my Auhane ‘ when they spoke of what we call our ’soul’?”

I reached for my Hawaiian-English dictionaries, and looked to see what Hawaiian word the early missionaries had selected to use for our word “soul.” There it was on page 245 of my Andrews Dictionary. I read the translation aloud: “Ka`ho`a`ka: The spirit or soul of a person still living, supposed to be seen by (native) priests heuhane kakaola.”

“Of course,” I explained, “the word uhane was the standard one they used in translating the Bible into Hawaiian, and never for a moment did the missionary scholars suspect that the Aunihipili was another self and part of the ’soul.’ They were living long before the subconscious was discovered.”

“But,” put in my friend, “does that word kahoaka have anything in it to signify more than two souls? How about the roots and their meanings?”

So we turned the dictionary leaves and hunted up the meanings of such roots as we could take from the word. From ka, hoa and aka, we were able to translate, “The, companion, and shadowy.” That centered our attention on the “companion,” and the only companion of a Auhane is a Aunihipili, for the Aumakua is not considered a companion in that sense. The native priests or na kahuna, were, it seems, well acquainted with what we moderns know as “astral travel.” If, using their psychic abilities, they saw one of the two “companion” selves out of the body and wandering about, they knew it for what it was and had a special name for it. If they saw both selves out in their aka bodies, the chances were that the person was dead.

The word kino`wai`lua was reserved for use to indicate the ghost of one deceased – translating literally, “body-water-two” or “a body of two waters.” With water symbolizing mana, we have a ghost of two bodies or selves, each using its own grade of vital force or having in place of a flesh body, one made of aka substance and mana, one such body for each of the two selves indicated in the word “two.”

Finishing with the roots of these words, we eventually got on to ka`ka`o`la which was given by Andrews in the dictionary as a second word for “soul.” The roots were kaka and ola. Kaka has the common meaning of “to beat, whip, or split as wood.” This seemed not applicable to the “soul.” However, there was another meaning, “fruits that grow in clusters, such as grapes….” This, added to the meaning of ola, which is “alive”, gave the meaning of the word as, “cluster-alive,” which, in symbols, is easily seen as a “cluster” of living units, possibly a Auhane in its aka body with a small charge of mana. If several such spirits were seen out on an astral traveling spree together, the word for them was oio, meaning, “a company of ghosts,” according to the maker of this early dictionary. (A word of no special significance to us and NOT indicating a self which is “alive” or in the flesh when not astral traveling.)

When, a little later, I accompanied my friend to his car, we were on to discussing the significance of the root that translated, “companion.” This same root, hoa, has also another meaning, an evident symbolic pointing toward the aka or shadowy thread that connects the Aunihipili and Auhane during life and when separated in astral travel. This meaning is, “To tie…. as with string or rope; to secure by tying or binding.” (In the alternate spelling of Aunihipili, or uhinipili, we have the root, hini, meaning “thin, or slender” which applies perfectly as a symbolic description and significator of the aka (aha) thread which Huna knows so well in its many functional uses, and which, in other systems, is known to a much lesser extent – the “Silver Cord.”

My friend summed it all up as he climbed into his car. “No matter which way you turn, na kahuna seem to make you accept the idea that we have two selves instead of one.” He stepped on the starter, winked solemnly at me, and said in a voice of gruff command, “Come on there Aunihipili! Shift that gear! You and I are an hour late!”

I returned to my Study with my mind turning slowly on the matter of the many words used by na kahuna to describe ,in some very particular way, some special state or condition of the Aunihipili or Auhane when outside the physical body. At my desk, I searched old notes for still another such word, and soon found it.

This word is ha`ili`aka, meaning “ghost or spirit” according to the dictionary. The literal translation from the roots, is “a trough through which to run water (symbol of mana), a skin, and something shadowy” (our usual aka body which a self inhabits as a ghost or spirit). This word might have been used for a normal spirit made up of two selves, but the stress is made to fall on its ability to convey mana in its aka body as water is conveyed by a trough. The idea of a “skin” may indicate that the mana is not made to flow onto another spirit, but is kept and used to fill the aka body of the Aunihipili of the spirit as water fills a skin. The ancient na kahuna were clever at hiding symbolic meanings in words.

One can almost picture the original na kahuna, ages ago, striving to make up words which (1) would be used in common conversation and so not be lost, (2) which would, in the roots, contain symbolic and secret information which would be carried on down to posterity for the benefit of those to come who would need this information.

That the words survived, we know. We also see that the outer or esoteric meanings of words and phrases survived and were used as such in conversation and writing in non-Huna circles and lands. Christianity and its literature is filled with the words and phrases which have the outer and inner meanings.

HRA Alice Harrison said in a letter to me, “To me the aka thread or cord between us and the Aumakua, is the Biblical ’straight and narrow path.’ I find so much in Huna that fits my inner interpretation of the Bible.”

The “path” was a symbol, in Huna, of the aka thread of contact between the Aunihipili and the Aumakua. (Ala: “A path; to rise up, to excite to action, as the mind.” Note that the symbol of ‘up’ was used to indicate all sending of mana and thought-forms in prayer-actions from the Aunihipili – at the instigation of the Auhane – to the Aumakua. Nearly all of the great religions have the same idea of ‘up’ in placing their heaven and the bright spirits who inhabit them. Only here and there may be found a concept of a heaven which remains on the good earth, but which is removed in the matter of distance to some special region.)

The “Wide Path” is always the easy one to follow in sacred writings, and is said to lead to bad ends. (Ala`nui: “great path”) On the other hand, the narrow and small path led to a good end but was difficult to find and to follow. In Christianity it has been taught that the difficulty is caused by our slowness to give up sinful living. That makes sense, but vague sense when the symbol of a narrow path is considered. Not so, however, if we turn to Huna.

In Huna the “path” is “straight” which is pololei, and means “moral straightness” as in Christianity. The “strait” and the “narrow,” on the other hand, take on special symbolic significance. The word ha`iki carries for us the special meaning of this “narrow path.” Its roots give us, literally, ha: “trough to convey water (the mana flow); and iki: “small.” So, we have in the “small trough to carry water,” the tiny aka thread carrying mana “up” to the Aumakua to empower it to act for us on this earthy level in answer to our prayers.

Na kahuna tell us with care in their many symbols, that the aka body of any of the three “selves” can be filled with mana. We have just seen this secret information as it was hidden in the word for “spirit” which indicated the aka body as a water skin, filled with mana to be used in some way.

Our progress in our studies in Huna and its uses depends on such evidence as these roots provide. The “wide and easy path” is to accept the outer doctrine found in Polynesia from Easter Island to New Zealand – the doctrine that mana is some personal form of power which is handed down from parent to child along with standing and authority…. Or, that the aka or aha thread is NOT to convey mana, but to remind us of the umbilical cord connecting all with ancestors.

Whither goes our Huna research? HRA Winogene Savage, whose books on religion have been reviewed in the Bulletin, has been considering the problem of what we should take up next to further the Huna studies and experimental tests. Here are parts from her letter.

“It seems to me that Huna urgently needs a number of students with clairvoyant faculties well developed, to check, correct, fill in missing links, for a complete miracle-working philosophy.

“The teachings of Theosophy, including reincarnation, karma that carries over a series of lives, and other more complex keys, are all verified by many, many sensitives who actually see back into Egyptian, and even Atlantean incarnations of their past.

“I have known personally, several who have traced various past lives that check, and fit in with events and circumstances today. Flower Newhouse, who remembers clearly even back to Egypt, and whose instructions come directly from past teachings or from Teachers today, traces MANY present day causes in the lives of those who come to her for help back to previous incarnations which cast dark shadows on present lives.

“If reincarnation is a fact in Being, how can any psychoanalysis going back only to this life-conception, really dig out those hidden causes? One can search and study until doomsday, but without the whole picture – as it affects us – will the premises be adequate to meet the problem confronting us everywhere? And will the very best of cures be complete and permanent if causes do go far back, and still remain?

“I have always been ‘regusted’ (sic) with Freudian philosophy. It actually leads nowhere. It is just as far around to go by that path as to go by the accredited path that leads to KNOWING.

“And giving ‘George’ or ‘Pansy’ so much importance in developing technique is, in my opinion, traveling on the road that leads nowhere. I have seen them running the show with the minimum of conscious direction, and what a mess they made! I have never been able to fit the Aunihipili into an accurate place in my philosophy, tho I often tell my ‘George’ to find things for me and of course he does.

“Our consciousness resembles the iceberg in that the subconscious is like the mass below water level and supports the conscious which is like the visible part. It is all the same stuff, but is functioning differently, and is floating in the Great Sea (of consciousness?) of which it is made – differing only in form, but not in substance – ‘God,’ in my appraisal.

“Probably na kahuna saw far into the past, and so could deal with causes (in past incarnations). But I believe the TEACHINGS are available in today’s releases, are more advanced, and are more applicable to today’s problems. In fact, I believe it is being released in a number of forms, to satisfy all students who are willing to search and study. Out of each type of teaching we will glean kernels that will eventually complete the picture, and in that process, clear away all barriers – complexes and blocks and such – without giving them extra attention. And we will come to see and hear and know with veritable ‘cosmic consciousness,’ which seems to me to be the ultimate purpose of earth-living.

“Huna papers have given clues that apply to any philosophy, but it seems to me that Robin Hood’s barn has a pretty well packed Path around it! I’ve been having to take a divergent path, since I so often disagree.”

Sent with Mrs. Savage’s letter was an announcement of a lecture to be given by Flower A. Newhouse, and I take it that this is a suggestion that we might do well to turn to this lecturer for information instead of continuing our present approach to Huna. The lecture is titled “Unveiling the Mysteries of Creative Prayer,” and concerning the subject, I read: “Behind the visible range of man’s activities lies the perceptible field of his thoughts. Within this field PRAYERS ARE VISIBLE!

“What prayers look like, how they act, and to what extent they answer their own requests will be disclosed by this lecture. Mrs. Newhouse will also analyze the inner reasons why some prayers are not answered. She will describe the difference in the appearance of the kind of prayers which are ineffective from those which are vital.

“Everyone who hears this lecture will not only better understand the mechanics of prayer thought-waves, but will be more intelligently able to pray effectively and wisely.”

Comment on the letter above. HRA Winogene Savage is one of our most steadfast friends in HRA. She has been with us from the earliest days, and has led a Huna group. She is one of Cigbo’s most generous friends. More than that, she calls the play for all HRAs whose brain radiations on the Bovis Biometer measure around 320 degrees. What she has to say is always said frankly and in the utmost sincerity, and must be taken in the spirit in which it is given.

ALL ROADS LEAD TO ROME

All roads lead to Rome, in Huna as in other matters in the field of the psycho-religions. It is as if we who are HRAs were seated in a very large circle, each viewing Huna from a particular angle and in a special light – a light of experience and study, of needs and individual approach.

We cannot all leap over the tangled field of mechanics found in Huna, as Mrs. Savage is able to do. Many of us must plod along examining the manas, the three selves, the fixations, the aka threads and all that. Our faith in the veracity and correct “seeing” of noted psychics may have long since soured. The long view back through incarnations may have been cut short by the contradictory “seeings” of the psychics we have known – or we may have been thrown back from the speculative section of the field by something inside us which refuses to accept the statements of Teachers at face value.

Dr. Oscar Brunler has done us a very great service in his discovery of brain radiations and in the classification of types of mental action and reaction. (In which work his wife, Dr. Calver, has done a great Service of study and classification as well.) From this work, we learn that each of us is gifted in some special way as we approach the study of the psycho-religious field. Once we see that, we realize that we are all headed in exactly the same direction but are, because of our mental individualities, stressing certain items of information and depending on certain sources of information fitted to our way of reasoning, sensing and feeling. HRA Mrs. Savage finds in the Bulletins many things from my pen which she does not accept because they do not agree with her view of things, or because she may consider them incorrect as relates to Huna. In this she is in excellent and honored company. Our experts on the Hawaiian language and Hawaiian lore in general, Charles W. Kenn, F. H. F. and HRA, as well as HRA Theodore Kelsey, disagree with my opinions on many points, and always for very excellent reasons of their own, if not equally impressive reasons from where I stand looking at the central LIGHT furnished by Huna.

Going back to the clairvoyants, and taking Flower Newhouse and what she “sees” as an example, I know that a number of the HRAs are rather completely convinced that her psychic vision gives her the correct information on matters. On the other hand, my type of mentation, as measured by the biometer, causes me to compare her findings and her statements as to the meaning of them, with similar findings and statements accumulating down the years, especially in the past century since psychism escaped the era of witch-burning. Just because I come to an approach of comparisons, and turn away with empty hands because no two famous psychics agree on facts, Teachers or final goals of living, is no reason why others may not be able to fasten to the findings and decisions of one psychic leader of a group and come away with hands full to overflowing.

Perhaps the greatest feather in the cap of our HRA organization is the very fact that we CAN work together despite the divergent points of view which we as individuals represent. True, a few HRAs have been unable to bear failure to bend the rest of us to their point of view, and have resigned, but, on the whole, we have demonstrated the finest tolerance I have ever had the privilege of seeing exerted in such a mixed group. I am often sinfully proud of some HRA whose newly arrived letter takes the scalp off both myself and some real or postulated angle of Huna. It shows that we are a fully alive investigational group and not a somnolent congregation which is content to let one person stand as the last word in authority on every question. If we can keep together, even if in each other’s hair betimes, and keep battling forward, each on his own line, but with Huna always kept in sight, we will, by the very nature of things, make steady progress toward something factual, and, what is more, practical.

No matter whether we accept reincarnation as a matter of a few or of a great many lives, or karma hangovers from life to life, or Cosmic Consciousness as a final goal of growth, we will be safe to keep before us the short-range aims which are peculiar to Huna – Huna being the thing that has brought us together as an investigational group. We can watch for ways and means of healing ourselves or others, and everything can be grist for our mill, be it the manas, the akas, the aka threads, the three selves, the fixations, or what not. The most important facts, once we discover them and put them to use, will invariably be translated by each of us in his own terms. However, it is warming to remember that no matter how we may differ on other angles, there is one set of simple verities which we always share: the verity that each slow and often painful forward step of growth is based on love and Service – even if very scant and meager. Failing that, if progress through love and Service is beyond the embittered reach of some, there is always that great Huna rock upon which rests a sure salvation – the rock of the ancient doctrine of “NON-HURT.”

Hard as it may be, we can slowly arrive at artlessness in acts and thoughts. That accomplished, even in part, and with resolves battered and broken each day, love and Service will open the door and come in softly. How we help is not as important, nor is why we help, as is the fact that we DO help. A kindly deed is a blessed help, a very sharing of oneself. But there may be a companion Service if we only sit beside the road, silently wish blessed good to each passer-by.

One of the basic processes to be learned in the tiny world surrounding us close at hand, is that of drawing people and things to us instead of pushing them away. There is a mystical something about it. I look out of my Study window and see a stranger on the street. But if I wish him blessed good, something bright and shining happens – he is no longer a stranger, but a friend. I have drawn him to me. The same thing happens in my garden. Today I discovered a nest in the center of my prized bush which provides red berries and green leaves for Christmas. In it were four small strangers – who remained strangers as they huddled low to keep out of sight while mother mockingbird ranged afield for food. I smiled and prayed them a little blessing, and as I did so, they lost their fear and rose up mightily, presenting four of the most amazingly wide little yellow mouths I have ever had the pleasure to see. The mystical something had worked silently and swiftly behind the scenes. Suddenly those four little birds were MINE. The things we reach out to and touch with love become miraculously our very own. We add ourselves to them and there is a flow and a uniting. Strength and warmth is augmented. A sense of peace and wellbeing arises. Again the lesson is learned that cooperation is the law, not separation and antagonism.

LETTERS

Letters about the self-analysis method of of writing down our random thoughts…. Much interest has been shown in the new project of testing the “writing down” method learning what fixations and blocks may be in one’s Aunihipili or subconscious. Several HRAs are already working on the test, and others have sent in suggestions or statements from writings on the method or methods closely related to it.

HRA S.J.Z. of Chicago, reminds us of the controversy concerning the advisability of telling others what we write down if what we write concerns something we hope to gain or accomplish. Some hold that to tell others of a plan exhausts the power-drive of our desire to carry it through – and to write it down has some of the same effect. I would comment on that item by saying that while doing a self-analysis, with the probable loss of valued inhibitions, it is very important to confide plans to others and allow them to help prevent going off on a wild goose chase in one direction or another. A plan which will, in normal conditions, not stand talking over with a close friend is apt to be a poor one in any event.

S.J.Z. adds to this the observation that, “…this same dissipation (of desire-energy) is sometimes very helpful. When one is angry, worried, fearful, or distressed by continuing malignant thoughts, one is unable to perform one’s work … If it is inconvenient to talk about them to a sympathetic listener, one should spend fifteen minutes a day writing them out until they are gone. The writing is not to be read over, but is to be destroyed immediately … Fifteen minutes at a time of the writing-down work is sufficient. Do it every day. Don’t overdo it or the results may be too great for safe handling.”

Most HRAs will have been watching the astrological prediction made all through the past year. The “worst” failed to happen on May 20th and May 29th, to the effect that the astrological conditions on the 20th and 29th of May, just past, were very dangerous and that revolution at home or the break out of full scale World War III might come. (I am writing this at 10:30 P.M., May 29th.) As yet, the great danger seems to have been averted.

Much as I decry the claims of some groups, as in World War II, that they had, by “decreeing” sunk battleships and averted disasters on the grand scale, may I whisper the hopeful suggestion that our TMHG prayer-actions for world peace and sanity may have helped. We have no way to know how much we have helped, or even that we have helped at all, but let us continue and redouble our efforts in this direction.

THE WALL OF PROTECTION

The Wall of Protection work for the fighting men and their families … It has taken longer than was anticipated to get word back from the fighting fronts in Korea as to the reaction of the men in the services to the Open Letter which was part of Bulletin 51, and which has been distributed on a wider scale than was anticipated. The prayer hours are being kept up faithfully. I hope by next Bulletin to be able to report the reaction of the soldiers to the project.

REPORT ON DREAMS OF THE FUTURE PROJECT

I am happy to be able to report that dreams are still being sent in, the average indicates bettering conditions for the present, although the more distant future still seems filled with changes and disasters of various kinds.

Two HRAs mentioned the prediction of a strong quake in the San Francisco region on June 10th at 9:30 A.M, credited to one Greensdan. One suggested that we make counter prayer-actions in our TMHG periods (which I at once began to do). Another reported dreaming of standing in the street watching a clock. The hour of 9:30 passed safely and he awoke. He got the flash that the quake would not come as predicted.

About two weeks ago I had a dream of being cut off by a flood which was washing out a road on the upper side of a great dam. I needed badly to pass over the crumbling road to get home, and found a woman with a taxi who was willing to try to get me across. We raced along the road with the muddy water chewing off sections almost as we passed. Reaching the far side safely, I got out and looked down, only to see that the water was still and was clearing so rapidly that I could see well into the depths. Someone said that the gates in the dam had been closed and that they had held – that the danger was over and that the dam would stand. After paying the taxi driver $4, she asked for twenty cents more. I asked why that should be and she said, “Others may not charge that, but I do.” Upon awakening, I asked my Aunihipili, George, at once to give me the meaning of the dream and its symbols. In reply I got the flash that the major war dangers would be narrowly averted, that the dam would hold back Red aggression, that the muddied waters of world conditions would begin to clear, and that the twenty cents represented additional taxes and war costs.

Keep your reports coming on what you attempt on any project. MFL

May 1, 1951

For Huna Research Associates
Covering the experimental approach to the use of Huna
From Max Freedom Long
P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.

Dear HRA and Friend:

These have been difficult days for all of us. I have had letter after letter showing how the “war of nerves” waged on us from outside and from both sides of our own political parties, has worn us threadbare. Events have exhausted our emotions so that our mana charges have run low. George has become discouraged so that he has not replenished the mana supply to the point where we could bounce back and recover our happy and optimistic moods. All of us have been drawn into the emotional churning. We have been pumped full to the bursting point, then deflated until we are limp mentally and sometimes physically.

Unfortunately, the prospects are that the deadly process will continue, even grow worse. That is why I want to share with you the thoughts that have come to encourage me in response to prayers for Guidance.

These are the testing times when each of us must see whether his deep, inner integrity can meet the violent pull of the outer storms which drag us into the emotional vortex. If caught in the vortex, we will be dragged down and down. From the pit, I hear wild cries of unreasoning rage which weaken only as strength is exhausted. I hear men and women turning blindly on their best friends to vent their pent up wrath. Fantastically small things are used as grounds for heaping blame and abuse. Our toes have been painfully stubbed, and like small children, we must have someone or something to blame.

I have had letters telling me that Huna has failed, that I have failed, that there is nothing longer to turn to for help – that we might as well give up trying to find the Light or hold the faith.

Suppose we accept this hopeless opinion, give up, and stop trying. What then? Does it help the situation any? I have observed that it does not. Sitting slumped over and staring at a blank wall is no help. But there IS a way out.

I am not urging that Huna or religion is the answer. If one has repudiated the last fragment of one’s faith, has given up all hope and has thrown overboard completely the expectation of help from man or god or God, the next step is to draw on the deeper, more inward reserves of your own being.

I am not preaching when I say that this deeper reserve is there. I am only suggesting that proof of its presence be had immediately by the simple act of drawing on it. This deeper reserve is the real you. It is the real me. I have found that by making my mind positive and giving a strong upward mental pull, I can bring up the reserve.

It is something that allows one to remain positive and to stand alone, strong and straight, realizing that no externals can move one. This new strength may not bring us healing or money or relief from strain or pressure, but that no longer matters – those expectations have been cast aside. What it gives is strength to stand up – to stand apart. Lacking a god, one may fill the lack by playing god oneself. One begins by helping another – by loving just a little. MFL

MAGAZINES

BORDERLAND SCIENCES RESEARCH ASSOCIATION releases, and the bimonthly issue of ROUND ROBIN magazine were all of great interest in the past month. HRA Meade Layne, as most of you know, puts these out from San Diego. Aside from excellent articles and the transcripts of seance reports from Mark Probert or others who receive spirit communications, the comments by the editor are brilliant and very much to the point. The review of the present standing of the Flying Saucers is delightful and exciting at one and the same time. In a BSRA release of considerable size, which reached me April 20th, there were sheets describing in some detail the materials discussed, as well as carefully presented in a number of special mimeo booklets which are available through BSRA. Some of these are made up of articles gathered and combined after appearing in earlier issues of ROUND ROBIN or FLYING ROLL. For instance, one that will greatly interest any student is titled “BSRA 1. Experiments of Morley Martin and Dr. Charles W. Littlefield.” Price $1.00 This tells of how the power of thought caused microscopic crystals to take definite form as mentally directed. Experiments are also described in which tiny life forms were created in sterile solutions by the use of electricity and other means. No student of the occult should be without this information. Other important releases are listed, also the book on the Flying Saucers and the first book of Mark Probert, Magic Bag. The subscription for a year for the Round Robin and more frequent BSRA releases is $5 the year. Contributions to this good work are also needed and greatly welcomed. A dollar sent to BSRA, 3524 Adams Ave., San Diego 16, Calif., should get you some back releases or other material as well as the descriptive sheets covering the publications now available. Don’t expect a personal answer – HRA Layne has more than he can handle now in the way of correspondence.

HYPNOTISM AND SELF-HYPNOSIS

A mimeo booklet by HRAs Fred S. and Corinne M. Reinhold who have been working through the problem of using Dianetics, both with and without the elements of the Huna Aumakua and suggestion. (See earlier Bulletins for reports by them on their findings.) Dr. Reinhold (D. C. and Ph. C.) has had long experience in the field of applied psychology and with Mrs. Reinhold has explored the field with care. This booklet is a short and pointed description of the basic methods of using suggestion. It is a simplification of the vast and contradictory literature on the subject and is written for those who are content to let theories wait while they put the methods to the test. I find from letters, that many HRAs are violently opposed to the use of suggestion. Many others have used suggestion and/or have had it used on them (none reporting any ill effects, I may say). For those who are interested, the booklet may be had by addressing Dr. F.S. Reinhold, 6112 Case Avenue, North Hollywood, Calif. The usual price of $2 has been reduced to $1 plus sales tax if in California, for all HRAs.

HRA L.H. writes of her experiences along lines related to the search for the hindering complex. She says, “I have planned to tell you about a self-method of psycho-analysis which reaches the subconscious. I practiced it over 100 hours over a period of six months and drained off a lot of psycho-somatic aches and pains. They were traced back to events early in childhood and some throughout my life. It is like a chain [of] associations. The mind jumps back to early life and may jump years ahead. The book PSYCHO-ANALYZE YOURSELF, by Farrow, tells just how to do it.” (I have not seen this book, but would welcome reports along these lines by HRAs also having tried such methods. It will be remembered that such methods are part of the accepted practice advocated by psychologists in this field.)

MASKED GODS

A new book by Frank Waters, who lives in New Mexico and knows and loves the Indians of the region. I have not seen this new book, but my attention was called to it by HRA W.P.S., who also lives in that part of the country, and who reminded me of some very interesting passages (which I had almost forgotten) in Mr. Waters’ earlier book, The Man Who Killed the Deer. She was kind enough to copy the passages and forward them to me so that I could pass them on to you as a form of review of the materials offered in the delightful series dealing with Indian life.

“In the kiva the men sit silently hour after hour becoming human dynamos. Calling up through the little round opening in the floor of the kiva the warmth and power of the sleeping earth-serpent. Calling up from the depths of their own bodies their vital life force, and each calling down through the open skylight the infinite grace and power which pervades all things, and the consciousness and will of his own stimulated mind.

“And all this infusion of strength and power, grace and will, they loosed as if from the sagittal suture on the crown of the head, covered by the scalp lock – from the corresponding aperture at the top of the kiva. As one powerful, living psychic flow they directed it upon the focus of their single concentration.”

HRA W.P.S. goes on in her letter to say, “The Indians live so close to nature, Frank Waters explains, that they believe that they are in communion with the spirits of the deer-people and birds etc. They ask the pardon of the Deer Mother before they kill a deer, believing that the deer will gladly sacrifice his life so that man may live and the never-ending progress of life may go on. They believe I that there is one great mind and that all must eventually be part of that, for there is no happiness in going away from the herd ……”

IT BECOMES MORE AND MORE CERTAIN that Huna was the great basic set of truths from which spread the beliefs now found in the keeping of Indians or Africans, Christians or Hindus. In Frank Waters’ description of the work done in the kiva, we can see the accumulation of mana and its projection to the na Aumakua for use in aiding them, the senders of mana. We see the mana drawn from the lowly level of physical life and used to empower the higher selves. It makes little difference whether the Indians actually made contact with a sleeping something behind a serpent-earth symbol of basic force, or mana. The method so often is seen to work despite the dogmatism that may have crept in to distort the truth.

THE DEER-MOTHER, and the “deer-people,”,”bird-people,” “snake people,”,etc., fall under our learned classification as TOTEMS. But to get past the arm chair studies of our great “authorities” and past the smug misconceptions, we must go back to the totem people themselves. From a protracted study of their beliefs and practices, there will slowly emerge the great foundation belief that consciousness is a thing in itself, not a byproduct of energy building life forms in crystal, plant, insect or animal. A vast picture spreads before us, framed by limiting space and time. In the picture we see a consciousness in the fabled “Fall.” It descends from god-like conditional levels and animates and directs the living energy to build substances, then crystalline structures, then cells and cell groups. Cell group joins other cell groups, with specialization of tasks for each group. The bee and the fish emerge, each acting as an integrated part of the hive or finny school. COOPERATION is the law.

THE DEER-MOTHER is but the symbol of the undergraduate who is out of human level school,but who has not yet learned to be an Aumakua, an “Utterly Trustworthy” Aumakua unit of consciousness. There is always the “nature spirit” or “group soul” to watch over those tiny and split-up particles of consciousness which have descended (for some mysterious reason) to start at the very bottom of evolutionary life and begin to work upward.

FROM THE TINY PARTICLE of consciousness in a single crystal, there grows, by union and cooperation with other particles, a stone, with an enlarging of the tiny conscious entity. At the lower levels, all growth is by merging with similar units. At this level there is only the budding of free will. The hive, the family and the colony, all must first learn cooperation as the first rule of upward growth and progress. The more evolved Nature Spirits furnish the ingredient of higher wisdom to guide into cooperation. The combining particles of consciousness grow. They evolve. They finally become the aggregate of consciousness we call the Aunihipili of a man – the subconscious.

AT THIS STAGE a strange thing happens. A graduate subconscious is placed in the physical body with a subconscious spirit which is in the process of learning. This graduate subconscious is, of course, a Auhane or conscious mind self.

AND NOW A STILL STRANGER THING IS TO BE OBSERVED. Over the pair is placed a graduate nature spirit – an Aumakua, become at long last “Utterly Trustworthy.” Its entire attention is given to a single man, or perhaps a man-woman pair. Why? Because, at this precarious stage, the man is given reason, and almost complete free will. He is to begin to shift for himself. Gradually he learns to live almost apart from family, colony or cooperative group. And in doing so he becomes “One against the world.” He learns by the hardest that war on others for selfish gain is contrary to growth and progress. We learn in a very hard school that only by mutual help can progress be made. We learn that we are indeed our brother’s keeper, and he ours.

A FEW OF US HAVE ALMOST LEARNED THIS. That is our thin, weak voice we hear raised pleading for the outlawing of wars and for the beginning of mutual assistance the world around, pleading for the use of reason and love and such wisdom as we possess when we work cooperatively in groups – groups containing men specialized in all branches of knowledge. In the beginning of the upward progress, we were forced to work with our fellow units of consciousness, now we are having to learn for ourselves that cooperation is the law on all levels of existence. There is such simplicity and reason in this matter that one can only marvel that mankind is so slow to grasp it. It is a simple matter of the wiser guiding the less wise, of the stronger helping the weaker, and of all working together for the good of all.

THOSE WHO HAVE LEARNED THIS LESSON have gone on ahead to the next level of consciousness. We can see them at work in our garden if we pause to observe the plant cells working cooperatively together to express life on the level of that particular kind of plant. We may even see one insect eating another to preserve the balance of power that makes cooperation and progress on the wider scale possible. The apprentice Aumakua assigned to care for the earthworms in my garden does not fret because it is not assigned to birds. It is content. It knows that ALL things must be given loving guidance under the law.

It is as important that we have earthworms as men. Both are a part of a cooperative whole in which living consciousness presses on and up toward a goal long ago envisioned as a complete uniting in which the sundered particles once more join – join to be a part of a Source so perfect in wisdom and love and power that it is beyond the farthest reach of imagination – becomes inclusive of the vast new universe at which we peer wonderingly through mighty telescopes.

SO, WE LEARN ABOUT “TOTEMS.” We learn about “Earthworm people” and all the rest. We learn that our most immediate goal is to become “utterly trustworthy” as rapidly as possible. The essence of this is to cooperate for the greater good. So very simple, but how we stumble and blunder and balk in learning to carry that part of the world’s load given us to fit our strength and our share of wisdom.

IN MY GARDEN

I have for over a year been trying to peer behind the scenes and discover the apprentice na Aumakua at work. I have watched for signs that they are less than expert in their jobs of overseeing the little living things. I confess that I might not handle affairs in the garden quite like I see that they are being handled, but at the same time it is very clear to see that there are certain rather hard and set rules that the invisible friends have to follow. The ant people follow their rule that they must care for the plant lice and bring them out to feed on the rose bushes in early spring. This is not good for the rose people’s activities, but, as the Indians tell us, one lower form of life is happy to give itself to another which is a bit higher in the progression scale, so that life may move on and up.

ABOVE THE NATURE SPIRITS it is evident that there is a still higher spirit which coordinates the work of plant and insect and bird and worm people. A law seems well established at that higher level also, and I discovered that it included me and all I might do. If I used poison sprays on the plant lice, I upset the balance and threw the machinery slightly out of gear. After some thought I hit upon a way to work under the rules of the game. As the little ladybugs were poisoned by the same spray and so prevented from increasing in their proper time to eat up the plant lice, I stopped spraying. I also left some sanctuaries in corners where the ladybugs could hatch and multiply. At the risk of having passers-by think me touched, I carried on one-sided conversations with the nature spirits, hoping that they would hear and respond – and cooperate with me for the greater good of the garden. All went much better than before. The roses tithed in terms of leaves and tender buds. The ants and their insect cows tithed almost to their last penny as the ladybugs did their allotted job of eating to clear the bushes. With the food gone, the ladybugs tithed in terms of their own lives, only a few staying on to keep the balance. True, the kindness and compassion which we as humans have learned to hold as ideals, have little place in the levels of life in the garden, or even in my own physical body, where the same set rules must be obeyed if all is to go well. I eat foods to take life from lower forms for my use. The life force thus gathered is offered in part to na Aumakua in the giving of mana so that they may be made able and strong for their work to promote the good of all. It would seem that all life forms, from the weed invading the garden, to the ant invading the kitchen, have a vital purpose in that the upward surging wave of life may use them. In my task, as a Auhane, I can see that I am learning first steps on the way to becoming a nature spirit myself. I overlook the Aunihipili and slowly learn to guide it into the paths of order and the laws.

ANSWERS TO OUR PRAYERS

Answers to our prayers are much discussed in our letters back and forth as well as in the Bulletins. While we need to speculate on all angles of Huna to increase our understanding, our primary interest, for the most part, is in the finding of ways in which we will be able to use Huna. It is not enough that the naturally psychic and highly trained na kahuna of yesterday were able to use Huna. We need to use it ourselves. We complain bitterly when we try and fail, but prayer seems instinctive through the whole of the life wave. From the far reaches of the Amazon a scientist finishes observing life in the untouched jungles and sends out the information gained at great cost, “The animals will to God.” Man alone is failing to do this – despite the rising wail of prayer from every quarter of the globe.

NATURE’S NORMAL PATTERN OF BALANCE stood for untold centuries as the waves of life moved upward through life forms. In Egypt, the customs changed hardly a whit in five thousand years. But, in recent years, while trying our new wings of scientific discovery under the permission of the birthright of free will, we have upset the natural balance and have taken things into our own hands. We have pushed aside the barriers of ocean and air distances. We fly the mountain ranges. We do for human disease what I did with my poison spray in my garden. (?) The populations and overflow. Wars for “living room” cause ever greater unbalance and war follows war, each greater and more disrupting than the one before.

EACH UPSET in the normal balance throws something else out of balance. Wars weaken social, economic and governmental structures. Into the weak spots leap the greedy and predatory individuals and organizations of individuals – even nations. The voices of those who call for moderation and cooperation are lost echoes, while the shouts of those bent on greedy conquests beat on the public ears from every side. Who pauses to consider the dearly purchased single page in the papers giving us the pleas of the Quakers for sanity and moderation? Few, indeed. Most citizens are blindly being led in the opposite direction. Hates and fears are whipped up and up and up, day and night, using any and every excuse or pretext, to make us deaf to moderation – to make us willing to chance the destruction of ourselves and our world neighbors, even the earth where the life waves move up in orderly fashion.

THE HUNA RULE OF NON-HURT, could stop the present plunge into darkness, and the expansion of the ancient Huna rule as found in, “Love one another,” would place our feet on the path of cooperation and bring us out of darkness into the Light. The Auhane in every sane man knows that it is better to work and live together in cooperation for mutual good than to destroy and tear down because of hate and greed. It is only the Aunihipili that does not know this and cannot understand because of blind greeds and angers which are played upon by the men of dark hearts and black purposes.

THE OUTCOME can be a slow growth of understanding in which man also learns to “Will to God” and learns the lesson taught him on his upward climb when he belonged to hive or school or herd – the lesson that ordered and mutual help fits the LAW. Or, as many past civilizations appear to have done at the crest of their highest wave, we may continue to follow the present mad war trends until all semblance of normal balance is lost and we find ourselves lacking the tools of cooperative work – the tools of transport, of communication and of law enforcement. At that point, Mother Nature would step in and from [those] who survived, new would rise.

AKA THREAD CONNECTION WITH THE AUMAKUA

A LETTER FROM HRA MRS. A.C. asks (1) just how far away is the Aumekua from us, and where is it stationed, and (2) to what part of the human body is the aka thread fastened – the thread reaching to the Aumakua – solar plexus, heart center, forehead or brain?

I remember that the same questions came to my mind some years ago, and feel that the answers may be of general interest. In some occult writings much is made of the several centers indicated in the above question.

Na kahuna seemed to believe that the connection was with the aka or shadowy body of the Aunihipili, and that the point of attachment was in the general region of the solar plexus – the region of the mind of the Aunihipili being roughly placed in the abdomen below the diaphragm. Their word, naau indicated the small intestines, the seat of thought, affections, emotions and intelligence.

As I have explained in my book and in several Bulletins, the telepathic contact with the Aumakua is in the hands of the Aunihipili entirely. By no act of will can we force ourselves to be clearly aware of the actual contact and the thought-form messages passing back and forth along the connecting thread.

The supposition that a similar connection may exist between heart or brain centers, seems to have no supporting evidence in the lore of na kahuna. Another point is that contact with the Aumakua continues through the aka thread when we die and become free of the physical body. This offers proof that the point of attachment is in the aka body actually, and that the physical body is touched only as the aka body impregnates or tinctures the corresponding parts of the physical.

The Aumakua is assigned no definite place in Huna; it may be near or far, but as distance makes no difference in telepathic communication, it may be considered very close at all times. Na kahuna, however, had words which indicate a belief that the Aumakua (a god – akua) sometimes come very close to the body or even into it. Akua noho meant, “The god who dwells with a man.” The “god who inspired the man,” as in causing him to make a wonderful speech, was the akua-ulu. Note: The word god was used as the English equivalent of akua by translators. All entities higher in the scale than the Auhane of man, came under this classification. The idea of a single supreme God, was foreign to the Polynesians so far as I know. Their Supreme was a Trinity – three great gods – and Lono, who seems to have been a lesser god of a slightly lower order, came into the picture at some indefinite point in the long history of Huna, possibly borrowed from some other source or representing a contamination of original theory.

A PIN OR EMBLEM FOR HRAs

This has been suggested by HRA Ernest Bateman of Seattle, one of our most enthusiastic and hard working Associates.

I am turning this project over to him. All depends on how many HRAs would like to have us adopt an emblem and have it made up in a form to wear as a pin. The cost would be between two and three dollars each, and a certain number would have to be ordered to begin with. If you desire such a pin, drop a card to HRA Bateman at 5108 W. Olga St., Seattle 6, Washington. The design can later be decided upon should sufficient interest be made known. I have recently received from HRA Bateman a beautiful pendulum stand and base with an alphabet in a circle to used with a pendulum to spell out messages from the Aumakua via the Aunihipili. So far, after all too few open periods to make tests, I have failed to get messages. Mr. Bateman is sure that he is getting authentic messages in this way from his own Aumakua, and believes that a secret code he has worked out and put to use is preventing prankish and pretending spirits on the invisible side from masquerading as his Aumakua, as was the case in the first tests made in this experiment.

THE ANCIENT PRAYER BOWL INSCRIPTION

This has been translated and a copy of the translation obtained for us from Professor McCarthy of the Australian Museum, by HRA S.L. of Sydney. It will be recalled that this bowl, dug out of Babylonian ruins, has in the past few years been tested by HRAs and found to have what seems to be a remarkable healing power on the order of an ikon or amulet. It was made a very long time ago for a Jewish family.

The inscription is in Aramaic, the language which Jesus is said to have used. The translation was made by C. H. Gordon, Smith’s College, North Hampton, Mass., who says, “The text is designed to preserve the property and family of the clients (of the bowl makers or priests?) from evil forces. Threshold means house, seed means children. The husband is Grifa or Qrifa, the wife Mami – they are called children of their mothers, not of their fathers. Iii and Immaz are feminine names. Names are always according to their mothers, not their fathers, because Aramaic magic demands this measure of certainty. The mother of a person is known with certainty – not so with the father. The reading of Iwi is not sure. YEWS is the name of God – YAHWEH – with the last letter disguised in accordance with a technicality that need not be explained here. However, note that the first letter ‘Y’ is dropped, then the second and then the third.” The bowl is flat and about 14 inches in diameter. It is made of grey clay with a dull glaze.

THE PRAYER IN THE BOWL
1. Documents I have written for myself.
2. In thy name do I act.
3. Oh Lord of Healing.
4 to 8. Send healing for the wound of the threshold, seed and property, Qrifa son of Iwi, for his son and for his daughters and for his building and for his property and for his fowl and for his beasts, and for his kids, for his sheep and for his asses and for his oxen, that they may live for them, and be preserved for them; namely for Mami daughter of Immaz and Grifa son of Iwi, in the name of YHWF, HFW, WF, F, the name that cast down the name of the chariot of the Red Sea, and holy angel before him.

OUR BEST THANKS for this material. HRA S.L. also obtained and sent to me pictures of the little stone image, back as well as front, and I hope soon to be able to announce that an artist HRA will have made a reproduction and be ready to cast copies for those who wish them. She writes that Kii Pohaku impresses her as very good, friendly and domestic in a droll little way all her own. MFL

April 15, 1951

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

WE ARE NOW WAITING to give sufficient time for the “Wall of Protection” letters for soldiers to reach them via the slow overseas mails. In due time we will begin to get word as to how the letters have been received. A new supply of the six-page letter has been run and you may have as many copies as you wish to send out. This is a work that promises to be a real Service. Claim your part in it.

A GOOD LETTER on the matter comes from HRA H.J.S. in Detroit. “I will be glad to give the ‘Wall’ letter part of Bulletin 51 to a soldier boy the first chance I get. I may hear of one among my friends or neighbors. It is very beautiful and surprisingly simple. I read with interest the first part of the Bulletin in which you give your answers to the ‘Three Questions’ concerning contact with the Aumakua, time required for getting answers to prayers and our requests for Guidance. I must say, as I did before, that according to my experience, absolute surrender in faith to our na Aumakua during the prayer-action, with absolute trust that the prayer is going to ‘hit the mark,’ will cause a strong flow of mana, and the contact can then be felt, so proving that contact has been made. One has to observe the results of blessings as they appear – perhaps on the same day or in any period of time later. I have trained my Aunihipili to keep away all thoughts that do not belong in my prayer. I not only feel mana leaving me, but I feel the Mana Loa returning to me.

“When mana has been offered and released and accepted from the body day by day, then our na Aumakua, as I see it, are ever ready to fill our needs. I had a complicated problem recently, with a time limit set and no allowance for mistakes. Other men had already failed on it. I called down wisdom and divine guidance the evening before, and got it. The next morning everything was in tip-top shape. This is one more proof to me that there is no other way to overcome difficulties but to resort to prayers which are being answered and guidance which is given when we are in a pinch and it is necessary.”

SLEEP SUGGESTION

For the HRAs who may be interested in taking part in experiments, including Huna angles, with sleep suggestion, and who have or will get recording equipment, HRA J.R. Richards, Jr., 151 Armstrong Drive, Hampton, Virginia, should be addressed. He has offered to do all the work for us of directing and coordinating the experiments. Eventually, a full report will be made for the benefit of the rest of us. If enough letters are received to show sufficient interest in the project, it will get underway, perhaps in from 60 to 90 days. Preliminary work will have to be done to decide on the best ways to run tests, the best types of suggestion and the best ways of voicing the recordings and using them. HRA Richards has had enough experience of his own by now to be of great value to us. Here are parts of his letter to me.

“Since becoming an HRA, I am still trying to assimilate all the data you have prepared and it will apparently take some time to put it into operation. Little by little I am learning to put my ‘George’ thru his paces – I am having my share of failures, likewise enough amazing results to more than intrigue my curiosity. I have been using sleep suggestion to order the accumulation of vital force and I have counted over 1500 swings of the pendulum at one time. At other times my swings ran from 600 to 1300. (Normal swing 175, as tested after he finished writing the letter and added in a postscript.) I have used a tape recorder now for over 13 months, and doubt seriously that I will ever abandon its use. In view of Wing Anderson’s comments regarding the statistical evidence that some people seem to have a delayed response of a period of a year or longer, I seem to fall into that category with a few very important exceptions.

“I made up Huna type recordings on tape to get dreams of the past (no definite results). I got results in three nights and began to get dreams of the future. I dreamed of two different naval engagements (with foreign forces). (In a dream for which he got the date of 1983) my wife and I were in a city whose identity was unknown, and with no others seen. If these dreams continue, I intend to keep a careful record of them and will send it to you later. It is my personal opinion that Huna type prayers through the medium of a recorder, offer a very fertile ground for experimentation and I hope that I can develop a foolproof technique that will produce results. I still think we can use this method to (1) explore the past in dreams, (2) also the future, and (3) to contact na Aumakua to get correct procedure, etc.”

NOTE: Please write to HRA Richards, not to me, about the sleep suggestion project. I am more than pleased to have an energetic and clear-seeing HRA take up and carry through a project, heading it himself, answering all correspondence, etc. If we could get other projects started and handled in this way, with reports made from time to time, it would make much more work possible for our organization.

GUARD YOUR MANA

In a recent letter, the question was asked, “Why is it necessary to break contact with the Aumakua and finish the prayer abruptly as we do? I like to keep the contact and commune with the Aumakua – sometimes going to sleep that way.” MA Major O. B. Gabriel, who is an experienced healer and who works at times with Harry Edwards in England, wrote in the magazine, RELIGIONS, “But the passing of human vitality – sometimes called Magnetic healing, is only one , the lesser in fact, of two types. The greater is the transmitting of a Power from without the human frame. The difference is easily discerned in practice, for whereas the Magnetic healer gets depleted, to the point of exhaustion if he continues too long, the Spiritual healer ends up better than he began.”

In our work, we make our prayers when in direct contact via the aka thread, with the Aumakua. We send the mana as our offering. That is a basic part of the ritual and we have to perform that act for ourselves, not depend on the Aumakua to do it. Each self must do the part assigned to it, and in this case, the Aunihipili and Auhane are responsible. When the prayer-action is over, it has been found by experience that, for some reason or other, it is also necessary to invite the return flow of mana – mana raised to the Aumakua level of power and purity which can heal and bless. Na kahuna asked, “Let the rain of blessings fall.” We must do the same. It seems to be a part of the act of opening the door to the help of na Aumakua so we may have the aid they are forbidden to give unless their presence is recognized and their aid requested. Always without exception, we should make this formal ending to prayer if an offering of mana is sent to the na Aumakua. That ending made, we may then resume contact and happily commune – rest in the happiness of the warm nearness, dearness and love of the Utterly Trustworthy Parental Spirits. One may also visualize the mana rising as in a fountain in the body, fountaining above to the Aumakua and returning to you as water to the fountain bowl. This establishes a complete circuit and one can then pray or treat for a long period of time without being depleted. I use this method in the TMHG periods here at the Study.

A STUDY OF FAILURES IN HUNA USE

A letter came recently from one of our HRAs who has been in the work almost since it started. It is valuable to us because it brings to a clear focus the problem of failure after efforts to use Huna. “Enclosed is a dollar for Cigbo. However, I don’t feel that I can send it every month from now on. I have joined the small church group here, and that means contributions, and also I have taken on another obligation. I don’t want to drop out of Huna, and read the Bulletins eagerly.

“I feel, though, that we are off the track somewhere. Results just don’t come as they should. I got this so-called wonderful chance in the fall, and it meant no money at all; again, one at Christmas, and it brought me about $200 – the trip itself costing over $100. And I sent good entries to contest after contest, with no results. The spectacular results promised by astrology were actually fairly trivial in end results. And from what I can tell, it is the same for healing, etc.

“Perhaps it is this matter of picturing exactly what we want. How do we KNOW what we want? Again and again I have been fooled in this respect, and what I thought I wanted turned out to be dreary. Tarot – as well as the orthodox churches – teach that we are merely channels for Primal Will, God, etc. and can do nothing of ourselves. Perhaps it is merely mana we should give, and not an outline or vessel to be filled. Perhaps Unity comes closer in that respect, with its ‘I place myself lovingly in the hands of the Father – that which is for my highest good shall come to me.’ Perhaps not.

“I don’t know what’s wrong. I only know that it is not, is very far from being, completely effective….”

I have prayed with and for this good friend for a long time, and there is no denying that something is wrong in so far as the results are concerned – the ones which we failed to bring about. This brings us at once to the question of whether our concept of Huna is wrong or whether there is a possibility that it has not been properly put to use.

We all have the very natural tendency, when things we ask for are not obtained, to put on our hats and say, “Well, this is where I came in.” However, we react much as did Job when, in his extremity, his wife asked whether or not he would “curse God and die?” He would not, and neither will most of us. In these modern days, we either go back to the faith of our childhood, or we go over to some other psycho-religious system which we hope will work better. We are all incurably tied – deep in our hearts – to a faith in some form of helpful Higher Power. Once in a great while, we sit down to ask ourselves whether or not we’ve overlooked something in our efforts to use the basic mechanisms of Huna, although the conclusion is reached in advance, nine times out of ten, that Huna is wrong or that we do not understand it.

Of course, it must be remembered that in HRA we are still a study and experimental group. We can neither claim a full knowledge of Huna nor graduate skill in its use. We have good evidence that it worked for na kahuna however, and we know that healing miracles have taken place at certain shrines. There seems little question that prayer is sometimes answered.

Let us each, as we read, consider our own failures in the use of Huna as we know it. Let us consider the way na kahuna did the things we have tried to do, or what they caused their clients to do to bring about the desired results.

So far as I know, na kahuna did not believe that it was enough to lay our problems in the lap of a loving God and affirm that He would provide the highest good. They asked whether or not there were guilt or other fixations to be brought to light and removed. They demanded that amends be made for hurts done others, knowing that unless and until amends were made, the Auhane could not accept the fact that the guilt was canceled, and that unless the Auhane became fully convinced, the Aunihipili retained the sense of guilt and so “blocked the path” of the prayer.

This is a primary point. It appears in no other psycho-religious system, ancient or modern, so far as I know. And it leads up to a very important secondary point which is the fact that the fixation of guilt or of any nature, may often be held fast by the Aunihipili long after amends are made or the fixation has been rationalized. The use of a physical stimulus, with or without suggestion, was used here at this stage to free the patient of this blocking. A “cleansing” was used, a kala or restoration of the “light.” It was not the poorly understood cleansing of sins in general, as practiced in the Christian churches (and as ignored by modern cults). It was a definite work undertaken for a definite purpose, and it was not a “baptism” which would last a life through. It might have to be repeated for other fixations.

We must admit that we still have developed no na kahuna. We have yet to begin trying to rid each other of fixations. Few of us have even tried to do a sufficient number of Boy Scout type good deeds to serve as physical stimuli to wipe away our last traces of guilt conviction. Perhaps we have made no attempt to make amends for hurts done others. If both the Aunihipili and Auhane lack the definite feeling that help from the Aumakua is deserved, that help may be held off by a blocking of the path so that the prayer does not get delivered and acted upon. Valid or otherwise, these considerations should be kept well in mind. We may have failed in this observance.

Deciding just what we want is indeed a great difficulty. We so often wish to go to the new, but cannot bring ourselves to make a clean break with the old. Or, as I once found in my experience, we may subconsciously cling to the old and so prevent such things as the sale of business or home. “George” forms strange and stubborn attachments to things, circumstances and people. He must be watched, his objections brought to light, and everything explained tellingly in terms of logic and personal survival advantages, as KNOWING what we want is as important as making a blueprint of a new house. In our modem cults we too often ignore the blueprint and even provide no foundation. God, the divine carpenter, is supposed to know better than we do what kind of a house we want. But, we keep interrupting to insist that this or that or the other thing MUST be built into or around the house. The lumber of mana is not supplied, or is cut up and wasted by repeated tearing down for a new start. The wonder is that any kind of a house is ever completed. Moreover, we seldom live our lives alone. Members of a family may be at loggerheads as to what is to be built or not built. We should all ask ourselves whether or not our family unit was agreed on what was wanted.

Where there were cross purposes, the rule seems to be that no house of any kind is built.

The thing we call “natural law” or the “law of cause and effect,” is seen at work all about us all the time. As we work in certain directions, the future crystallizes and becomes set ahead of us. If I undertake something which is either foolish or impractical and move ahead, the natural result is failure. Failure is part of the future of the project from the start. It might well take a miracle following endless prayers to change that future to one of a fine successful outcome. We learn by doing and by our mistakes on the Aunihipili and Auhane levels. On the other hand, if our plan is well thought out and is sound, a single prayer might swing the tide of difference between success and failure. After we fail, fortunately, we can usually look back and see that the major fault lay in a poor plan rather than in a failure to use Huna correctly after the plan was put into action.

We may object, and rightly, that the Guidance had failed, and that brings us back to the question of whether we can lay our lives and problems in the lap of na Aumakua and sit back and wait to be told just what kind of a house to build. Huna is sane and very practical in its basics. We can see this in everything na kahuna undertook and in what they did. The kahuna did not lie on his mat in the morning and pray to be told what to do. He rose, went to fish, or did whatever he knew to do for himself. Only in the things in which all three selves needed to work side by side did he turn to the Aumakua. Likewise, we must stand on our own feet and push ahead. Win or lose, our job is to plan the best we can and act as wisely as we can. In retrospect, I can say that in my own life I have usually discovered soon after beginning anything, whether I was moving in the right direction or not. This negative form of Guidance undoubtedly helps us to learn in ways hard enough to leave a lasting lesson in our possession. But, even at that, I can look back and see where the most important Guidance in my life has come repeatedly through some seemingly tiny accident. Once I missed a train. Once I decided to take a little walk. Once I stuck my head out of a hotel window to see a fire engine go by. In each case the entire trend of my life was switched radically as a result. If any one of these things had not happened, I would not be writing to you about Huna at this time. Na kahuna believed that the major events in our lives were decided by the Aumakuas, but that a free hand is ours by divine right in all the lesser things – so that we may learn to paddle our own canoes.

Contests and betting are strange things. I have about decided that they are contrary by their very nature to the thing humanity seems to be set to learn – cooperation and mutual help. The gods teach the bees and ants to cooperate. They set a pattern for man, but competition and the law of the fang is hard to unlearn as we progress. Contests and wagers are constantly lost by most HRAs despite prayers and careful, clever work. The sad part is that to fail to win after work and prayer, marks the Aunihipili with doubt and suspicion. A close friend told me of praying, when a little girl, that she might guess correctly the number of beans in the jar at the corner store so she could win the marvelous doll. She lost, and with the loss went her childishly serene faith in answers to prayer. Later she found solid ground – if she washed the dishes, the promised penny was never withheld. Pennies would accumulate and buy dolls. She had learned the hard way, but she HAD learned.

I do not know how it is with you other, HRAs, but I have long since learned that astrology or the run of the Tarot cards cannot give reliable guidance. My wisest friends, where these matters are concerned, tell me that the “stars incline, but do not compel.” I am a tyro at astrology, but when I think the stars are good, I try all the harder, and when bad, I exert a bit more caution – while still trying all the harder. Between times, I simply do the best I can. This has little to do with our Huna studies and testing, but it is not a bad plan. It works rather well for me. When I fail, I can blame my mistakes on the bad stars, which is a great relief to Cigbo who gets tired of accepting all the blame for everything we HRAs do. If I succeed, I can claim all the credit – and that is very good for battered old egos now and again.

We may fail, and probably will continue to fail for a long time, but we can never say that Huna has failed until we have in some way learned to use Huna as did na kahuna. Turn to my book, SSBM, and read again the story of how I went to the kindly kahuna woman in Honolulu when I could not sell my camera store and faced disaster. Read how she questioned me with such great care to help me to become utterly sure of exactly what I wanted to have happen, how she set me the task of clearing my path, how she asked the Aumakua if I could be helped to accomplish my desire, how she got the affirmative answer by psychic means. Read how she built the picture of the new condition by reciting the prayer request three times word for word, how she then asked for instructions as to what I must then do, how instructions were obtained swiftly and certainly by psychic means, and how, when they were followed to the letter, the help was given – the prayer completely answered.

No, Huna has not failed. I am convinced of that. It is we who fail. We fail largely because we have had such pressing needs for help that we have been unable to delay the attempt to run until we had first learned to creep – to say nothing of learning to walk.

Perhaps the most heartening thing we can tell ourselves is that we are frequently getting much better results than we can logically expect, our training and its limitations taken into account. Even at the very worst, we are no worse off than before we set out boldly to play the kahuna. Even in failure we continue to learn, and THAT is of lasting importance. Also, it is just possible that we may better see why we have failed if we examine what we have done in our attempts to get help – perhaps at each step we have not made certain that we were being “utterly trustworthy” to the best of our light.

When I was a very young man, I sat at the feet of an older student of the “occult.” One day I asked him why he had failed to be able to use the methods he expounded and become rich. “It is because I can’t be trusted with more than just enough to scrape past on,” he replied somberly. “Three times I was allowed money, and each time I stopped short in my occult work or just went through the motions. They want me to grow – to get ahead on the Path. I can’t be trusted with more than about half of what I need. It keeps me working my best all the time just to get enough of that other half to keep body and soul together.”

The shining goal which lies ahead for each of us in the future is to become “utterly trustworthy.” If we can keep this goal always bright before us and realize that nothing else matters, really and permanently, we will not go too far astray.

A QUESTION ABOUT BREATH AND SPIRIT

A question about breath and spirit came in by letter recently, with the note that Glenn Clark, famed for his “Camps Farthest Out movement,” advocated special breathing as a spiritual exercise in connection with prayer. “What does Huna say?” asks the letter.

In early Christianity the word for breath and for spirit had the same roots and a common meaning. Breath was life, and with it gone, the spirit was supposed to have departed. The word “soul” was a later word for “spirit,” borrowed from the Middle English and of the North European languages rather than the Greek or Latin. It is more like the “self” in concept, while “spirit” has more of the element of the life, force or mana. The Egyptian word ba for “shadow” is pointed out in the dictionaries as similar and earlier than the Greek and Latin concepts, and as coloring the Christian idea of the self in man. In Huna we have the ba in its original form as ka, and with the elided vowel “a,” lost in translating the glyphs of Egypt, we have our aka, or shadowy body, which Huna tells us is not the self but just the invisible body used by the self both in and out of life in the physical body. Each of the three selves has its own aka body.)

The warped knowledge of Huna which was borrowed by the Jews and later by Christianity remains a tangle of muddled concepts until one applies Huna and restores order. In Fenton’s translation of the Bible we get ,in Genesis, the statement that God rocked the surface of the waters with His breath before creating light. In Huna we have three corresponding secret meanings hidden behind the symbols. The “water” is mana. The ‘breath” is the “shadowy body” or aka body of all things – the outline or mold. The “light” is the consciousness or selfness or soul. Consider the “breath” in more detail.

In Hawaiian, the language used in our Huna study, there are three words for “breath” or “breathe.”

Ea: To enter into. To raise or lift up, as water rises up (as in a fountain – symbol we use in accumulating mana surcharge.) Spirit, vital breath, breath of life, life itself.

Aho: The breath or natural breathing. A cord of line. (Aha also means cord, and is better to use than to say “aka thread”, although we have become accustomed in HRA to the latter. It is significant to find the word aho with a double meaning indicating a direct connection with the connecting thread and breathing. The significance would appear to be that the accumulating of mana or putting it to use, entails the use of the breath in one way or another. Hidden under the symbol we see the “entity” or consciousness in some form, directing the creation of the earth or of some small thought-form in our prayer-actions.

Ha: To breathe, to breathe with some exertion, (a stronger act of breathing than indicated in the word hanu, which is another word for natural breathing.) A trough for water to run through, (water standing for mana, [suggesting] the possibility of causing mana to flow in definite directions by the use of a trough – breathing). (Remember that soul and spirit are Aunihipili and Auhane and na Aumakua.)

Genesis (Fenton) continues, “God then said, ‘Let Us make men under Our Shadow. So God created men under His Own Shadow, creating them in the Shadow of God.” Note that careful translation replaces the word “image.” This takes us directly back to the Egyptian and still farther back to Huna, so that we find it stressed in the account of the creation that the shadowy body or aka was used as the mold into which man was cast in the material body.

The process was used in the same identical way in the creative work of na kahuna, and the account of the “Creation” may well be a veil to conceal the Huna secret meaning. To use Huna methods of creating, we move the waters, or mana, we breathe as a part of controlling and accumulating and sending mana, (ea from the roots means, e: to enter, and a: to burn. We moderns say that we breathe in air and use it to burn or oxidize food elements in the blood stream). The symbol of breath in ea and aho give us the “life force” and the mold of the shadowy or aka body. “God” symbolizes the intelligence (the selves of Huna) setting the creative process in motion and directing it, step by step, as in the “six days” taken for the creation of the world.

In the New Testament account as we now have it, Jesus returns in full materialized form after his death and appears to the disciples. In John 20:22, we read “And having said this, he infused (pour?) Himself into them and said, ‘Receive the Holy Spirit. If you expel sins from any, they will be free. If you subdue them, they shall be subdued.’” Fenton gives us a footnote for the word “infused” which he used instead of the familiar “breathed,” and we turn back to Genesis 2:7 and find “breath” used instead of “infused” “… formed Man from the dust of the ground, and BREATHED into his nostrils the life of animals, but the man became a life-containing soul.”

The thee selves of Huna have been the major puzzle of Christian doctrine. The ancient doctrine was that all beings, high and low, from man to the gods, were triune in their nature. The Egyptians had the gods as the Father, Mother and Son. In the confusion, lacking Huna knowledge, it is quite apparent that the three selves of man were confused with the three units of a triune God. The six bits were shaken up together, and man came out with a single self. To remedy the matter, he was assigned a Guardian Angel or, if he was properly good, the Holy Spirit was added to him. The Holy Spirit or Aumakua was however, left dangling between heaven and earth in the doctrines. It was vaguely seen as a self connected with man but not in the same way the the one spirit or self was in him. It was a superior spirit which had superior wisdom and power, and which came to help men under certain conditions. The suggestion of the lines from John quoted above, would seem to be that the fixations of guilt as well as other fixations which had to be “subdued” instead of simply “expelled” (or removed), can best be he handled by those who have had a working introduction to the Holy Spirit or Aumakua.

This, if it is a fact, could be of utmost importance to our Huna exploration and experimentation. Perhaps all psychoanalysis and even Dianetics, fail of full effectiveness in finding and draining off fixations or guilt complexes because of the lack of a necessary element of Aumakua mental and mana power. For some time I have been leaning strongly to the opinion that we need very badly to have some way to finance and carry out a proper series of experiments on just this line. Some work has been done by HRA Dr. Reinhold and HRA Mrs.. Reinhold, as well as others. The preliminary results cry for a full-scale testing on a larger basis. MFL

March 1, 1951

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

A “WALL OF PROTECTION” FOR ALL

A “Wall of Protection” for all has been suggested by several HRAs in recent letters, and the idea seems to be a good one, not only for the men and women in military service, but for their loved ones who would be deeply hurt through injury to them, and in addition, for the civilians at home who stand in any fresh conflict to be suddenly thrust into the midst of the bombings. We have but to recall what happened in England in World War II to realize that protection may be needed for any and all of us.

MOST HRAs ARE BUILDING ALREADY, using Huna methods, a future for themselves which contains health, better financial conditions, better social conditions, or greater Service. It will be a simple step to follow through on the TMHG ritual, after asking for world peace and prosperity, to add to the phrase and mental picture embodied in “a SAFE WORLD” the idea of “safety for those I love and for myself as well as those (named and called to mind here) endangered now or who stand in line of danger soon to come.”

WHAT NOT TO DO was stressed when the matter was under discussion here at the Study and the point was brought up that in recognizing or in thinking about future dangers of any kind, one automatically made negative mental pictures of the very conditions which we are trying to avoid. This is a most important point to consider. It has several sides.

• With wars and dangers to the economies and health of the land all about us, shall we shut our eyes to the dangers and try to deny that they are there lest we picture them and so build them into the future?
• Can we face dangers squarely, discuss them, write about them, and set about taking what precautionary measures are possible, without building these dangers into the future?

THE NEW TESTAMENT ANSWER

The New Testament answer to these questions has colored the thinking along these lines in the Christian World in which most of us have been schooled to some degree. In other religious systems we find ,as a rule, the karmic doctrine and the doctrine as stated by “Ahura” in the retold history of the world found in Oahspe, 481.8, “Why shall I pray to Thee; Thy ways are unalterable …” (This idea that prayer is of no value because God knows already what is to be and so it cannot be changed, is logical only when Huna is unknown, but it deadened understanding in the Far East for centuries.)

The New Testament contains a mass of tangled Huna which has become worse tangled as writings were translated to different tongues. It would seem that scholars are right in concluding that many things were written into the story of the life and teachings of Jesus, these usually borrowed from some other and often earlier source – distortions and all. (At the risk of offending those who accept the New Testament as valid, and those, on the other hand, who do not, I will give my findings and conclusions here, but as always, as tentative.)

In early, as well as modern standard Christian practices, the dictum, “Ask and ye shall receive” has been followed almost to the exclusion of admonitions to pray only for spiritual knowledge. The average man is more or less logical and practical, so it became the custom to ask for spiritual and worldly blessing in the same prayer.

THE LORD’S PRAYER seems to have been written in on earlier script as it appears only in two of the books of the New Testament, those of Matthew and Luke. In the King James Version, Matthew 6, we have the translation taken from the Latin. In Fenton’s careful translations from the Greek at this point, we pick up the trail of the lost Huna in recognizable terms. We find that the prayer is a formal one to be addressed to “the Father who is FROM heaven,” which is the Huna way of saying that it is to the Aumakua which is not the highest denizen of symbolic “heaven” but comes as a lower being representative on our life level of still higher grades of Beings lying far beyond our grasp or conception – God in the vast Over-Universe sense. (I give the Fenton translation, taken, as he is careful in a footnote to explain, exactly from the Greek.)

“Our Father in the Heaven; Your Name must be being Hallowed.” In this, note the strange verbal construction. There is no mistaking the command in the “must” so we take it that here is something of basic importance. Left to English, we can see no way in which we can make the “Name” hallowed except by saying it is. This fails to make good sense when we consider this a prayer-rite to get something done. By turning to Huna and observing the words of na kahuna which were selected and used in translations of the New Testament, we begin to get back to the original, significant and lost meanings. “To hallow” translates hoo ano (or variation ana). (Hoo is “to make” and is shortened to hoana or hoano.) Like most words in Hawaiian, this pair does multiple duty by having several meanings. The doubling of the last root to give hooanoano retains the general meaning but gives particular meaning. The various distinct meanings to be applied here may be presented as follows:

• To solemnize the mind for worship, as if in the presence of an invisible spirit. (Making the contact with the Aumakua.)
• To reverence. To make (ho) a form (ano.) The making of the thought-form-picture of the thing or condition desired and to be presented to the Aumakua as the “seed” from which to “grow” the condition in the future – so that it may eventually appear as a reality on the physical level of life. Ano also has the meaning of “The image of a thing”, and “To have form or appearance, to transform, to change the external appearance, to change the state of things”. (Taken from Andrews Dictionary when in quotes.)
• To “set apart for a special purpose” or “to consecrate” to a special purpose or use. As ano`ano the meaning is “SEEDS” (the symbol of the thought-forms which make the picture and which can be grown only by watering them with mana from the same earthy level as that upon which the “seeds” were “formed”.) Ana means “a sufficiency, enough of something,” (and here we get the idea that sufficient mana must be supplied as a part of the prayer).

Next we come to the second line of the famous prayer, “Your kingdom must be being restored.” It is evident that because the original Huna words for “kingdom” (aupuni moi) had two meanings, one hidden or at least not obvious, and the translators lost the deeper implication found in the secondary meaning of aupuni which is “to exist in an undisturbed state.” (Something must be restored to an undisturbed or unchanging state, and this fits the concept that the thought-form-picture which is presented to the Aumakua, must be “restored” or “returned to its original state” by daily renewal of the prayer plus the presentation of fresh mana for the use of the Aumakua in building and changing the old future to provide the new. The phrase, “must be being done” indicates the urgency of continuing action in praying – the daily or hourly “returning” of the mechanism of the prayer to full strength and perfect form. In other words, we must not change the prayer picture but must keep it as it was originally when first presented, and, we must provide the mana until the need of the Aumakua is “satisfied.” There is a second meaning for the word hoi`hoi which means “return” as used in the prayer. This is “to rejoice, to be glad.” It is indicative of the “giving praise” and other emotional parts of “rejoicing” which are very important because they affirm faith in the realization of the things asked in prayer, and when happy emotion is aroused and expressed, we can be sure that the Aunihipili is doing its part in making the prayer. One might almost say, “No emotion no prayer.”

Here is the great stumbling block in the Lord’s Prayer. “Your will must be being done both in Heaven and upon the Earth.” Here we slip back into the karmic futility of asking for anything because the “will” of God is going to be done in any event, and as God is supposed to know what we should have, be it joy or disaster, we must acknowledge the superior will and bow humbly to it. Turning again to Huna we at once look to see what the original for “will” may be in the language of na kahuna. We find that the word is manao, which means “A thought or idea,” also “a plan?” (This thought-plan is the one presented in the thought-form-picture of desired conditions, as can be seen at once when we note that it is a condition which is to be “done” or brought about, both in the invisible or “Heaven” and, in due time, on the earthy level of reality – the visible. The idea of a Divine Will holding to a fast-frozen and unchangeable plan for the entire future, is exploded and half the world would be set free of this bedeviling and hindering mistake if it could be known for what it is – a muddled misconception of an originally simple and helpful ritual practice based on concept of possible change. These three lines of the prayer are the Huna heart of it. The disciples did NOT ask what to say when they prayed. They asked HOW to pray, and were told HOW and, if they understood Huna, the WHY of it. The “must be being done” stresses the daily renewal of the prayer and the supply of mana, perhaps the hourly renewal.
The next line is, “Give us today our tomorrow’s bread.” This makes no sense at all. One cannot have anything belonging to tomorrow, today, otherwise it is today’s. Theologians have worried over this strange contradiction for centuries. Knowing Huna, however, the request becomes sane and understandable. It asks that the things that will be materialized on the earthy level on the morrow be built in the invisible for us on that pre-level today.

The part “Forgive us our faults as we forgive those offending us, for You would not lead us into temptation” etc., has all the earmarks of something added which did not belong to the original instructions for Huna prayer. It savors of the older Jewish ritual cleansing, and in Huna we know that the kahuna “forgave” or kala-ed the patient before a prayer was made. This kala was a cleansing, and was a clearing away of guilt fixations after amends had been made for hurts done others – the only “sin” recognized. (Other fixations as well as spirit attack causes were also treated and cleansed.) All this came before any prayer to the Aumakua was made, not later, although to the uninitiated who read the prayer in its present form, the lines which go before may seem set in proper sequence. The little sermon tacked to the line given above, is certainly not part of the Huna original instructions. It reads, “But if you do not forgive those who wrong you, then neither will your Father forgive you your misdeeds.” In Huna, a “hurt” remains a “hurt” until some amend is made for it. The other idea of having to forgive all injuries, regardless of their nature, in order to be cleansed oneself, is just another example of a misconception which, once accepted, has been stretched to the illogical and impractical extreme as the deed relates to life on the physical level. This is an ideal which could only become practical on the higher levels of consciousness and being.

Ferrar Fenton, in his translation from the Greek, gives us nothing in either Matthew or Luke of the familiar ending of the Lord’s Prayer, showing that it did not appear in the Greek and must have been added later through the Latin. Of this section, only the “Amen” can be traced back to Huna’s Amara` ua noa prayer ending. (See page 399 of SSBM) The translation for this ending is given, “Let the rain of blessings fall.” But, amana means to offer a sacrifice, and as the basic element of the sacrifice in Huna is the offering of mana to na Aumakua, it would indicate that such an offering had been made before the prayer was considered ended.

Going on into Matthew, Chapter 6, we come upon the second great stumbling block in verse 31, “never therefore fret, saying, ‘What shall we eat? What shall we drink?’ nor ‘How shall we find clothing?’ for the heathen hunt eagerly for these! Your Heavenly Father knows that you need them all. But first secure the Kingdom of God, and His righteousness; and all these things will be ready for you.” This part of the New Testament has run parallel with the religious custom in India of taking the begging bowl and depending on others to supply food and other needs. However the idea appeals as a lesson in faith, it is just as impractical now as in the early centuries.

In the cults contemporary with modern New Thought, an effort was made to iron out the differences between the illogical extremes and the practical as found in the contradictions of the New Testament and, to a slight extent, in other religious sources.

One popular method which was advocated was to deny the reality of all earthy things and conditions. This is what seems to stick in the minds of those who fear we cannot think of war and other dangers without helping to actualize them. But the fact remains that those who “deny error” have first to recognize the error as something needing to be done away with by that denial. The crux of the Huna method is to recognize the possibilities and present actualities for what they are, and then to go ahead, knowing full well that the pictured and desired conditions belong to the future and are being built into it to replace possible contrary conditions for the individual or world. Once we see clearly that TIME is the thing involved, we stop denying illogically what exists today. Also, we live on three levels of life and must be practical and do what we can to help ourselves and others on the levels of the Aunihipili and Auhane. We must also know that “God’s Will” represents a fluid future which can be and is, constantly being changed, and which we can work to get changed for the better. “God helps those who help themselves” is true in the light of Huna.

To be certain that the things we fear will not “come upon us,” we must work consciously to make the prayer-picture one of opposite conditions. That is for the Auhane to do. As to the Aunihipili, we must drill faith into it – faith that the pictured and requested protection will be given because we ask for the desired conditions to be brought about. Any giving way to outbursts of emotion in the form of fear, and particularly of despair, is to be avoided at all costs as when emotions run high, the Aunihipili fixes on itself the very things we wish to avoid presenting subconsciously to na Aumakua. In this respect we are “Our brother’s keeper,” the Aunihipili being the “brother.”

The daily prayer-actions for world safety and peace, and for the safety of loved ones and self – all will weigh heavily on the side of the bright new day ahead.

To obtain the Wall of Protection, the Aumakua or Guardian Angel must be invited to help. This comes under the law of “free will,” and the door must be opened from this side. It cannot be opened from the other except in rare emergencies, if we are right about Huna. If at all possible, get the man in the service to join in asking that the Aumakua take an active part in his life and provide the protection, If Huna is too much to explain, just a prayer made in any sincere way to any Higher Being will do the work. This may be considered the very touchstone of the psycho-religious magic we are to set in motion for the Wall project. One may proceed in full ritual form, after the door has been opened by the individual, to build daily on the wall.

Perhaps a little later, I can get out a little condensed folder to explain in simple terms what the soldier and his wife and friends need to know about Huna to use it with sufficient understanding. If this can be done, it will be announced as ready at a later date. (A temporary instruction sheet has already been sent to those who have written that they will take an active part in the work for the Wall project still available if desired.)

DON’T GET LOST if the worse should come to the worst by some long chance and you should have to leave your home ground. Those HRAs who belong also to BORDERLAND SCIENCE RESEARCH ASSOCIATES, our close affiliate and, with Round Robin magazine, under HRA N. Meade Lane’s direction, will already know of the “Project Service” which is being handled by Mr. Donald J, York. He has undertaken to keep several copies of names listed with him, in places which may be comparatively safe, and where we can send in information as to where we are if we are displaced. The idea is that, in this way, an accident which might wipe out the BSRA office in San Diego or the Study here in Los Angeles, would not prevent us from getting in touch again. Write Mr. York for information sheets, at 1808 Jefferson, Kansas City 8, Mo. Send some stamps along or a large stamped and self-addressed envelope size #10. You can send along your name with the present address and an alternative c/o relative or friend to save time. For a dollar he will send you a copy of the “Project Survival and Service” booklet if the supply lasts. If you are registered, you may also be called on to help tell your neighborhood that Flying Saucers are of etheric origin – just in case they swarm and panic threatens in the fear that they are from Mars or Russia.

THE LETTER DEPARTMENT

No end of excellent material has come in your letters, has been marked for the Bulletin, and stands waiting. Here are a few items.

HRA. G.B. writes, “The Gospel says, ‘Seek ye first the Kingdom of God and all else will come to thee.’ Perhaps that is the reason you cannot quite get this “Secret.” (This was one of the letters that caused me to look into the Huna word for “kingdom” which has been discussed earlier in the Bulletin. We first build with the aid of the Aumakua the desired things on the invisible level, and we see to it that the “kingdom” is not changed or disturbed after we have made our final blueprint of it and handed it over for the building to begin. Too many of us tear down walls built yesterday and start afresh today – never getting to the roof.)

HRA M.K. writes, “After prayer work I asked my Aunihipili to please let me have proof that I had contacted my Aumakua. I dreamed that I was in a strange room with my daughter. I thought I saw a light in another room and got up to go to check. I saw light then, so completely brilliant. I offered thanks for letting me experience it – tried to speak but no control over body or voice. Awoke with feeling of intense tingling from head to feet from the contact.” (Such an experience of the Light is one of the great and universal evidences of the actuality of na Aumakua, whose other name is “The Light.” HRA L. DeV reported that when concentrating on the thought of a downpour of the Light after sending mana, he saw the white flood of it as if behind his eyelids. See details in Bulletin 49, page 7.)

KII POHAKU still is being commented on in letters, and suggestions have been made that we have plaster replicas of the original made up. A letter is being sent to the Australian Museum at Sydney to ask if more photos are available and from the rear as well. If these can be obtained, a copy could be made and molds for casting prepared to make duplications.

HRA E.M.B. writes, “Last night in a dry cleaning store I filled myself with mana and sent it to the girl in charge who was irritable and evidently tired. There were eight people in the line ahead of me and she was giving short, snappy replies. When the mana began to take effect on her she stopped for a second and looked around at me. Immediately she was in a jovial and patient mood. From now on, instead of waiting impatiently in lines, I shall send mana and bless.” (This is an excellent demonstration and a good lesson in Huna for us.)

ONE MORE DREAM was reported by HRA L.C.C. This time, “I seemed to be living on a farm and had to move away unexpectedly – did not know why we had to go or where we were going. Horses were used for the motive power. The only persons I recognized there were my father and mother – both passed on years ago. No one knew just what was going on – only that we had to get away. I was trying to get some shelves off the wall to take but my screwdriver was broken, as most of the tools seemed to be. In response to my waking question as to the meaning, my “George” told me that such conditions would come and remain for a time.” (A recent BSRA release discussed the break down of communications that could come as a not-too-remote possibility, and asked those interested in amateur short wave – or just interested – to write Mr. S.W. Green, Box 127, Bayfield, Colorado, who will explain now amateurs might help in time of such trouble.)

HRA E.P. writes, “I would like to join with the TMHG, not for myself, but for the good I can do for my fellow men. You see, if I need anything, I pray in the Huna way every hour on the hour for three days and I get what I want and ask for.” (She also gave details of telepathic contact healing for a neighbor suffering with headaches and dizziness resulting from a skull fracture, and a daughter with an eye condition. Both cases responded almost immediately. Keep up the good work, E. P.)

HRA H.J.S. of Detroit writes, “My Aunihipili has been very cooperative for the last six months or so. No matter what I am doing, ten minutes before the TMHG hour I am reminded by a strong flow of mana … it needs no coaxing now and the flow is accelerated during the prayer-action, which seems to indicate that more and more mana is required by na Aumakua in these trying times to take care of needs. I already added a prayer for a protective wall several months ago for ourselves here at home and for the boys overseas. I was happy to see that you agree on this in reading the Bulletins.

“A crippled fellow worker came to me one morning some weeks ago telling me that I had been ordered in a dream he had been given, to pray for him regarding his poor health and his wife and children who had deserted him. I took on this obligation at once and his health has improved remarkably while a reunion with his family seems on the way. He could not walk without a cane, but lately can walk a little without one. I never have seen the man so happy before.” (This is a rather remarkable report and will bear study. More power appears to be given if we use what we have in Service.)

INNER CIRCLE PRESS, (Mark Probert’s) announces that a new mimeo booklet, Excerpts from the Mark Probert Seances, 1950 Series, No. 1, is ready and to be had at $1.50 each. Copies of the Magic Bag, Part 1, as dictated by the inner circle spirit communicators, may be had at $2. Address is Inner Circle Press, 931 – 26th St., San Diego 2, Calif. (Much philosophical comment, many discussions of the kind bearing on etherians and flying saucers. Some answers to questions about Huna, but these conflicting with what we presently believe, as the statement that the aka or “shadowy body” is “the creative force.” Or this, “It is the covering or stifling of this force (mana?) that is called by your psychiatrists the ’sub-’ and ’super-’ conscious.” The opinions of the there-living are often of much interest, but seldom more to be taken as backed by unquestionable authority than statements by the here-living.)

HRA (Inactive) Dr. H. Crozier Leigh, wrote last year to a gentleman who forwarded a copy of the letter to the Study because it dealt with the use of bodily electrical force (our mana). As we have, on pages 1 to 3 of this Bulletin, considered the Huna meaning of a part of the Lord’s Prayer, the information becomes particularly significant. I quote:
“A direct confirmation of the correctness of the original Lord’s Prayer by its magnetic measurement is some of the work done by two individuals of my acquaintance possessing powers of healing.” Our bodies are full of magnetic electricity which is picked up and measured by its wave length on a specially designed instrument made just for that purpose. The average body has from 110 to 118 units of magnetic electricity as its total capacity, but these two men, healers, have the unusual capacity of 240 and 250 units. Such high readings have been observed in only some twenty others.

“Healer No. 1 has a wave length of 240 units, and when he went into his actual healing procedure, that reading jumped to over 3,000 units. He used the Yogi word OHM, meaning GOD, and his flow was continuous throughout whatever time he needed.

“Healer No. 2 has a wave length of 250 units, and in his healing he also jumped to over 3,000 units, but his power was not continuous as was the case with healer No. 1. No. 2 used the Lord’s Prayer. When he started to recite it, his power jumped to 3,000 and over. But when he came to the words, ‘For thine is the kingdom, and the power and the glory,’ etc., his power immediately dropped back to 250 units, and remained there until he started a new prayer.

“Another feature occurred to me as unusual. I had healer No 2 use the word GOD instead of ‘Father’ and the results were the same. But when he used the words ‘Jesus Christ’ nothing happened and he remained at 250. This again offers proof of the point that Jesus of himself was nothing, but received power from his Father in Heaven.

“Measuring the patients being treated, I found their capacity had been stepped up by treatment. This added power remains in the body for from 30 to 45 minutes, cleaning up the parts below par.

COMMENT: It seems very possible that in the light of the tests described above, and in the further light thrown by Huna root words (in translating) that the Lord’s Prayer is much older than it is supposed to be, and came from an ancient Huna source. It is a code rather than a prayer, and can be used with thought taken at each line of the various steps in Huna prayer-actions.

The exciting point for our HRA experimental study is the chance that we have here a prayer-form similar to that physical form or ingredient which makes the ikon and the prayer bowl a center of power. The mantra may be another example of this magic form made ritualistically perfect to embody the mysterious “WORD” of which we read so much in the New Testament. Several HRAs have been working to try to reduce the mantra to workability in chanting and beat as well as tone and context. The element of the physical stimulus to activate the Aunihipili is well recognized, but over and above this there seems to be a permanent center of aka or aha thread connection established between certain groups of na Aumakua through these means – with na Aumakua other than the one of the individual. Na kahuna evidently had such contacts with na Aumakua of the kind which preside over weather, sharks, and the like. They took great care in handing down their prayers in correct form. And the use of the wind prayer, after he had perhaps been introduced to the wind-controlling na Aumakua, worked for Dr. Emerson as it did for his kahuna teacher (as I related in SSBM).

I suggest that those who feel so inclined, experiment by making a chant or mantra of the Lord’s Prayer, and testing it to see what might be accomplished. Some specific healing request could be made and the ritual steps of the Huna prayer-action kept in mind to be “sparked” by the recalling of the significance in terms of Huna of each line of the prayer as spoken. Most of us have had our na Aunihipili conditioned on this prayer, so we may have to guard against old thought habits repeating on us as we begin experimenting. I shall be most pleased to have your reports. MFL.

January 1, 1951

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

THE NEW BEGINNING was the inner significance of the New Year to many of the elder races. They looked upon the arrival of a new year as a time when nature and the processes of growth closed the old cycle and opened a fresh new one.

Na kahuna had ritual or outer observances for the New Year, and from the roots of the words combined to make their name for the new year, ma`ka`hi`ki it would appear that there was once a deeper significance in the whole concept of the “arrival of a new year.”

THE NA KAHUNA BOOK OF LIFE

A page from the na kahuna Book of Life, figuratively speaking, may well be taken by us as HRAs. We find in their ancient knowledge of consciousness and forces much that has been both informative and useful. Now let us consider what may be gleaned from their ideas of the significance of the new year.

As with civilizations the world around, there was the common custom of looking on the beginning of the new year cycle as an opportunity to do two things:

To bring to an end the activities of the old year, and to (a) decide upon the very best things to do in the year ahead, (b) to use every possible means of impressing oneself with the necessity and the determination to do the things decided upon – with vows, new year’s resolutions, and prayers to Higher Beings for aid in so doing – and (c) to begin at once, without procrastination, to ACT in the newly determined way.

In the old days the pledges to the gods were renewed by the nation and by the individual. Old debts were paid off and every effort was made to begin the new year with a clean slate.

Christmas began as the celebration of the new year – the day when it could be seen by watching the rising sun, that it had actually and definitely begun its return journey along the edge of the world.

The more primitive races had to watch the sun until it was done reversing its course to know that the new year was at hand. The more civilized races, when they had evolved calendars which were faulty or had lost the knowledge of correcting the calendar periods of great races before them, often allowed their calculations to become cumulatively in error so that then they celebrated the new year as much as a month late. Because of this, we see the same new year giving us TWO days instead of one to be observed – the true and the false new year.

The roots of the Hawaiian word for the new year, give us significant meanings when taken separately. All of the meanings may be applied by us, as H.R.A. members, in observing the new year’s beginning. Here the roots and some of their meanings: (ma`ka`hi`ki).

Ma: Used in swearing an oath or taking a vow.

Ka: To radiate from a center, or to bail out water as from a canoe. Perhaps we can see here the reaching out to na Aumakua and the offering of mana as a vow or resolution is made and affirmed to be in full use.

Maka: (The two roots combined) mean “to begin” or “to commence” and would indicate that the new way of living was to commence with the beginning of the new year.

Hi`ki: (Two roots joined) give the meaning of “to be able to do a thing, to accomplish a purpose.” It also means “to begin” and “to take an oath.” In addition, it has a meaning that is very significant to us, “to affirm a thing or an event as true.” (Andrews Dictionary)

In making our resolutions for the new year, we must not only vow to carry on in the way we have decided to act, but we must affirm that we will and that we are acting in the new way. This amounts to full conviction and faith – faith in ourselves and our strength of mind to carry through, day after day and right through the whole of the year.

The root hi means “to flow away and to fade or weaken.” It takes us back to the use of water as the symbol of the three manas, The root ki means “to spurt water as from the mouth – a forcing of water or mana for some purpose.” For our purposes, we can read into these roots the lesson that each day, as our will or middle mana weakens, it must be renewed and forcefully used to reestablish our determination to live up to our resolutions. Each day should be a new beginning for us in this respect. Living is something which we do not accomplish with a single rush of effort. It is not a job hurriedly done which STAYS done. Each night when we fall asleep, we enter the “little death.” Each morning we awaken, born anew, taking the gift of a new day, and – if we are really to LIVE – beginning afresh to try to make progress on the three levels of being: the level of the physical and the Aunihipili mind, the level of the Auhane mind in its relation to the other selves and the physical, and, third, the level of the Aumakua consciousness and its world of thoughts that grow into things.

If you study the history of ancient Egypt, you will be struck, as I have recently been, by the fact that almost no changes took place in the way the people lived. Rulers changed and there were changes in formal religion, but the basic customs and ways of life made almost no advance in 5,000 years. It was as if men were born into these conditions for the purpose of making individual growth rather than that the mass of men should rise together to greater knowledge, finer understanding and more perfect and helpful cooperation in works for the mutual good of all.

Today we see the old inertia being broken by a swift advance in scientific knowledge. We feel that change is being forced upon us – that perhaps a “New Age” is here. However, if the basic MAN remains the same, it is still to be a matter of each person seeing to it that he progresses. Others may teach him the ways of living better, but once the teaching is finished, the individual must get to work and go ahead under his own steam.

In this New Year – which may well be part of the New Age, we may safely predict that humanity will change not at all in the mass. The vast majority will hold back and try to prevent all change. Constantly the cry is raised that we should go back to the safe and good ways of yesterday. Anything that threatens a basic change in our social structure will be fought to the bitter end.

Will Levington Comfort, who gave much thought to such matters in his writings, urged his readers and those who looked to him for guidance, to break away from the inertia of the masses. He constantly affirmed the fact that the only possible way for a human being to make an iota of permanent progress, physically, mentally or spiritually, was to get to work IMPROVING HIMSELF.

Our trouble is that we fall into the deep ruts of HABIT and cannot get up sufficient strength of Auhane mind and will to force ourselves to begin climbing out of the rut.

In our approach to the materials of the psycho-religious field and to the practical use of Huna, psychology, metaphysics or religion, we have found it difficult to break the habit of constant reading and speculation without DOING SOMETHING about it. This condition is partly due to the lack of real authority in the many conflicting “teachings.” Not being able to decide what was valid and what was not, we fell into the habit of discussing at great length each new set of ideas presented to us by book, course or lecture. Many of us found that we could take the same ideas and manufacture a good system of our own.

In the end the habit of study was replaced by the habit of talk. It is so much easier to read and then TALK than to get down to actual work – to force ourselves to decide on a course of action and then to follow through on it for a given period of time. In our HRA work together we have had this condition weighing heavily on us. The three groups which I tried to organize and lead into real experimental work with Huna, literally were TALKED out of existence one after the other. I sometimes wonder whether or not the Egyptians of old failed to progress for fifty centuries for the simple reason that they used up all their spare time and energy talking about what to do to improve things, but NEVER getting to the point where there was agreement on what was to be done, or to the point of taking action.

Considering all these stumbling blocks, and the fact that if anything is to be accomplished, each of us as an individual must get down to action, we can only progress in our experimental and research work if each one of us DOES act. No matter what one elects to try out, the steps are the same. First comes the plan, then the decision to follow it, and then the daily pause to accumulate a surcharge of mana, become mentally very positive, and take George in hand while the work is put through with vigor.

BREAK A HABIT

Here is a tip for those who may wish to give up smoking (or other habits). Get a good surcharge of mana aboard each time you feel your George beginning to nag for a smoke. You can keep on top if you do that. Habit – which is really only our Aunihipili doing what we have taught it to do – can be broken by the same process by which it was formed. It is a matter of attention on the part of the Auhane. Attention can only be kept at a high and steady level if the mana supply is kept high. One depends on the other.

If you wish to memorize a short poem – to make it into a recall habit – you must fasten your attention on the verse, grip your George with a firm mental hand, and hold him to the task while you make him go over and over the verse until he has learned or habituated himself to it.

Breaking a habit is almost the reverse of the process, but not quite. If one learns a verse or a bit of a tune, and if the Aunihipili takes a fancy to it, one may find the verse or phrase or bit of song “running through one’s head” until it becomes annoying. To break George of this habit of repetition is a good example of the way things work. One cannot force George to forget the words or music. (Nor can one force George to forget the sensations which go with the smoking.) But, by keeping a constant watch of attention on George, he can be made to stop running through the steps which mark reaction to the habit. George is like the pet dog or cat or horse in this matter. In training a pet NOT to do certain things, it must be watched constantly and be called back each time it makes a break, as to run away or to chase the family cat. If the pet is punished for his breaks, once he is made to understand what is NOT to be done, that often helps. George will also react to punishment and to reward.

In breaking a habit, the key point is NEVER to allow the first break-over if humanly possible when once the work has begun. This demands attention, mana and effort. One must be constantly on the alert until the habit is well broken. It is in the moment of tired relaxation that George suddenly grabs the reins and runs off with things. He makes us think that we want to smoke – not just he alone.

All habits have elements in common. If you swear off something this New Year, study the problem carefully in advance, and from all angles, watching for the danger points.

In passing, I wish to say that I select smoking as an example of a habit because it is one which so many of us know and which I broke for myself – to my great and enduring satisfaction and sense of freedom – several years ago. However, smoking seems to be no particular barrier to the development of psychic abilities as long as we do not BELIEVE that it is a barrier. The same may be said of eating meat and drinking in moderation. As I have said in SSBM, Dr. Brigham found active na kahuna who smoked, drank at times and ate meat when able to get it, usually fish. In a recent letter from a friend in New York, I was told that Kuda Bux, the famous fire-walker who was tested by the scientists in London and who demonstrated “eyeless sight” by reading through the skin on his back, was a heavy smoker and had always eaten meat. In passing, it is interesting to learn in this connection that he worked daily for fourteen years with a lighted candle in order to perfect his ability to fire-walk. (From Dr. John H. Manas, head of the “Pythagorean Society” New York City.)

FROM AUSTRALIA

HRA Olive M. Stevens-Sutton, who organized the Sydney group, reports that Huna continues to work for herself and husband, Basil. They have overcome difficulties which seemed impossible to surmount – what with restrictions and regulations – so that now it looks certain that they will be able to build the new home in the place where they miraculously got exactly the desired ground. This ground is on a headland in Queensland of which she writes, “Burleigh Heads is a wonderful place, for beauty and health – one of the most beautiful in Australia. Imagine my amazement when a local resident told me it was the ancient praying ground of the Australian blacks, and that they always came to this headland for this purpose.” She promises a later report, in full, on her experiments with her husband and (I believe) the help of another HRA. This promises to be a very excellent report, which will point out actual findings and suggest what may still be lacking in our practice with Huna and how it may be filled in. She writes, “…. on the other hand you are doing a wonderful work, a most inspiring piece of work, and as you said a while ago in one of the Bulletins, even you cannot see where the repercussions of what you are doing will end. Just look at what is happening to me, and through me to so many more, largely as a result of your findings.”

MORE NEWS ON THE PRAYER BOWL healing is given by Mrs. Sutton in the same letter. I quote: “Put it on record that the healing of that bowel fissure by the contact with the ancient healing bowl, was permanent and complete. The subsidiary condition was also cleared up.” It will be remembered by HRAs that in the early Bulletins there was given an account of the finding of the strange and very old clay prayer bowl in a museum collection in Sydney. It had been made in Babylon with magical rites, for a Jewish family. It seems to have retained its power to connect the one holding it with some higher healing power. In any event, it gave results in this painful case which was of long standing. Other lesser ills were likewise treated, but these are not mentioned in this report. Mrs. Sutton is an occultist of high standing and long and wide experience. Her final report on HOW she used Huna, what results she got, and what changes she made in the practice or theory in her approach to the experimental use of the “Secret” will be well worth waiting for. Our HRA thanks to you, Mrs. Sutton, for such fine exploratory work.

ALSO FROM AUSTRALIA came a letter recently from the editor of the spiritualist magazine, HARBINGER OF LIGHT, Rev. J.T. Huston, who is also a naturopathic doctor and a widely known student in the field of the psycho-religious sciences. (His 75 page book, DOMESTIC REMEDIEA will be of interest to all HRAs who wish to know more about herbal and home treatment of common ailments. $1 should bring a copy, post paid. The address is G.P.O. Box 64A, Adelaide, So. Australia.) It is with much pleasure that I quote parts of this letter of approbation from so experienced a senior student.

“Dear Mr. Long:
Thank you for sending us the HRA Bulletins and for your friendly reference to Harbinger of Light, in one of them.

The writer had the pleasure of reading and reviewing in Harbinger of Light, Recovering the Ancient Magic when it was first published. I was keenly interested, and when Wing Anderson sent me your Secret Science Behind Miracles, I put aside all my work-and settled down to read and study it. I also indexed it for future reference. Huna was a revelation to me and gave me the key to much that I had read.

For years I had been feeling my way in darkness and stumbling along a similar road, but it was not until SSBM shone upon my pathway that I saw I was going in the right direction, but now the path was clear although the distance was still in fog.

Just as eagerly I read the Bulletins you sent, which clarified several points. I cannot adequately express the pleasure and satisfaction that the study of this subject has given me.

Now I want to pass on this pleasure to others. I cannot do much myself for I am in my 82nd year, but the Harbinger of Light is read by thousands and I intend republishing that very fine review of your book by E.F. Prevost Battersby in LIGHT, May, 1948. By doing so I hope to interest someone in this part of Australia who may be able to form a Huna centre.

I would like to obtain the first three Bulletins, even if soiled or secondhand for our library.

With my sincere admiration for your devotion to the great cause, and an equally sincere appreciation of your book and Bulletins,
Fraternally yours,
(Signed) J.T. Huston”

TMHG WORKINGS

A STRANGE NEW SITUATION WITH “GREGG” came up recently. While his return to sanity has steadily continued, the last few weeks have seen what can hardly be explained in terms of anything but spirit obsession. Together with three other patients suffering from the same general type of mental trouble, and housed in the same part of the ward, he has been repeatedly subject to attacks. Such attacks had been lessening for all in this group of patients until this strange recurrence. Fortunately, the slow but definite return of sanity has continued for Gregg. Let us keep up the constant pressure of our TMHG prayer actions for his full return to the Light.His mother writes, “I would appreciate it so much if you would again mention in the Bulletin my deep gratitude -particularly now, as we begin a new year – to all those who have desired the blessing of balanced life and living for Gregg.”

HRA Mrs. E.M.W. of Denver who has had a long and difficult struggle in trying to win back to health, also wishes to express her thanks for the TMHG work. She writes, “Words cannot express my gratitude for the prayers so lovingly made for me. I am feeling so much better. I have less pain and am getting stronger right along. I am keeping those thoughts you speak of just as positive as I can, and with your help and the help of the HRAs I know I shall be much improved.” (This has been a case of ups and downs in recovery over a period of months. At present a combination of medical care, corrected thinking and mental attitude, together with the TMHG aid, seems to be getting the desired results.)

HRA W.H. McNeal of The Dalles, Oregon, is an advanced student who gets down to work and carries out experiments. He acted as editor of a private newsletter for two years and came to be in close contact with many members of the Oregon Rural Letter Carriers’ Association. These he enlisted to help carry out experiments in group prayer at set times corresponding with our TMHG evening.

Prayer-action period. (7 P.M.) The first patient selected was a carrier named Canby, who was afflicted with a cancer. Let me now quote parts of the long and detailed report.

“We joined in prayer, asking for his recovery and thinking good health for him while picturing him in good health as he had always seemed to be at our meetings. We also thanked our Guardian Angel na Aumakua for the good things they had helped to provide for us. At the end of 30 days, the doctor was astounded to find no evidence of the cancer and it has not returned. The carrier was mighty thankful.”

Another case was treated in the same way, this patient being the wife of an Astoria carrier. She suffered terrible pain from spinal arthritis for which the doctors found no cure. She also recovered.” Mr. McNeal continues, “The most valuable lesson you have taught us to date is the MECHANICS of prayer – HOW and WHY we should pray. I have never seen this brought out so clearly in any other religious study as in Huna. If you never accomplish anything else, I think you can rightfully claim credit for teaching mankind HOW TO PRAY and get results. Keep up the good work.”

I am warmed and encouraged to carry on by such generous praise of my efforts to uncover more of Huna and of workable methodology. The Christmas season was made a very happy one for me by your many beautiful greeting cards and notes of good will and affectionate appreciation. My heartiest thanks to you all, and may this year ahead bring great happiness in Service and much personal progress.
MFL

BOOK REVIEWS

THE MAGIC BAG, Part I of a promised series (64 pages, mimeographed and bound in fine form with a blue and gold paper cover, $2.00 post paid from B.S.R.A., 3524 Adams Ave., San Diego 16, Calif.)

As all B.S.R.A. members and subscribers to HRA Meade Layne’s magazine, ROUND ROBIN, will already know, this book is one being given by a group of spirits through the mediumship of Mark Probert.

Different spirits from different lands and ages, have given short chapters on a surprising variety of subjects, such as “Man on the Physical Plane,” “Earth’s Age,” “The Etherians,” “Material via Thought,” “Man the Seeker, and Man the Creator,” “Time, Space and Consciousness,” “Man and the Eternal Silence,” “Creation,” “The Nature of Germs,” “Languages and Man,” “Mind Force,” “Man, Know Thyself,” “The Nature and Origin of Matter,” and “The Human Personality.”

While the “There-living” usually speak with a great assumption of authority, they offer about as much contradictory information as the “Here-living.” Most of the material is speculative and will bear study in that light. A little is aimed at helping in practical living on this level, and can be tried out if one wishes. In any event, we have here much material for thought and much that will entertain an “occultist.” A very excellent picture of Mark is bound into the book.

Congratulations on Part I of the MAGIC BAG.

MUSICAL THERAPY is the title of a Booklet by HRA Marion VerHoven, (1833 American Ave., Long Beach 6, Calif. Price 7511). It reviews the short history of music therapy and gives a digest of the theories and practices. Like the use of color, the use of sound is still very much in the experimental stage. The use of music may be an outgrowth from the sound manipulation in ancient chanting and the use of mantra. In passing, it is of interest to note that HRA Edward S. Schultz has just written in to say that he and a few close friends are making some most promising tests with the use of combined sound and color. (A complete report is promised in due time, and perhaps an instrument which will be a new departure in this direction.)

1952 THE YEAR OF CRISIS by HRA Wing Anderson, is a well printed and paper covered 80 page little book bringing up to date his series of book studies on secular prophecies, combined with other material that may point to what lies ahead in world events and conditions. This is a companion book to his recent large book, PROPHETIC YEARS. It is not a book to read before going to bed – if one values a quiet night’s sleep. A very wide coverage has been given to show how the several crises in international relations, economics, cyclic financial trends and other matters each builds so that in about mid-year of 1952, the lid will be blown off of “business as usual,” and off of “life as usual.” The last chapter, copied from one of his earlier books, fits well the situation of today as it seems to be building up. The basic prophecies in Oahspe are pointed out in their relation to modern conditions which seem to have come to the point at which the world will move into a new age – probably with an upheaval that will shake our societies and conventions to their roots – to say nothing of the chances of geological upheavals noted in secular prophecies. Read it and Ponder. (Price $1, post paid. Kosmon Industries, 2208 W. 11th Street, Los Angeles 6, Calif. Or, with PROPHETIC YEARS as a combination offer for $3.)

AN INTERESTING PENDULUM

While not a book to be reviewed, mention must be made of a very interesting type of pendulum which was sent in for testing and comment. It is made in the form of a wire pointer set in a wooden handle so that the wire coils around the handle and makes full contact with the palm of the hand in holding it. The instrument is two feet in length and into the pointer are bent spring-like coils where it leaves the handle and at the end near the tip – the tip being presented horizontally, in regular pointer fashion, and held over various markings on a paper chart that comes with the outfit. The pendulum, being made very sensitive to the slightest movement of the hand that holds it, moves so that the tip traces “YES” on the chart by following an up-and-down line, or may move from side to side to follow the “NO” line. It can also indicate on the chart one of the twelve months of the year, or numbers. In addition, a part of the chart makes it possible to indicate anything from 1% to 100% – a means being thus provided for assaying ore, or getting a reading on values of any kind in terms of percentage. No instructions were sent to me with the sample, but I believe I have described the method to be used. The maker and his friend, HRA Howard Clark, report all the usual results common to pendulum tests, and several of which I had not heard – as the assaying of ore as well as the locating of the place of its origin. My own tests with the instrument convinced me that it was an improvement on the usual pendulum for many types of test. I imagine it would serve as a means of spirit communication also, if the user was mediumistic. ($3 post paid. Address the inventor and maker, George W. Wallace, Box 158, Beaumont, Calif.)

NEW TMHG DAILY PRAYER-ACTION SERVICE

Announcing a new TMHG daily prayer-action service for those endangered by war. Since the fresh outbreak of war, requests have been coming in for special work through the T.M.H.G. to enlist the aid of na Aumakua in building a wall of protection around those who are now actively engaged in conflict, or who may soon be.

The matter of building protection is in no way different from our regular Huna method of working to get the future changed from a possible bad one to a good and desirable one. Na kahuna were constantly engaged in the work of bringing about such changes from bad to good on the part of the ones they served. In our work for health or betterment of financial or social conditions, we use the same steps, (1) decide what is wanted, (2) visualize NOTHING but the desired condition, and (3) present this picture with a flow of mana to na Aumakua in the usual prayer-action.

If the one who is now in danger, or who may be in danger later on, can cooperate in this work and make with us the positive picture of protection and the possession of a “charmed life” (as it will actually become), then the best possible results may be expected. If, on the other hand, the person involved cannot, for some reason or other, be told of the method we are using or take part in it, his friends or loved ones may do much without his knowledge. This is a true Service and is designed to help. It is, therefore, under our Huna system of action, entirely good and entirely justified.

In addition to the individual who is actively engaged in the fighting, or who may be, there is a similar need for protection on the part of those whose lives are bound up whith his – the wives, parents, children or others held close in the bonds of love. For these there is a similar need of the carefully-built-up wall of protection. For the soldier we visualize personal safety in body as well as a happy final outcome and return to civil life. For the ones who remain behind there must be a similar visualization of safety from bodily harm, from breaking mental stresses, and for faith and confidence. The pictured end of the war and its happy outcome and the return to civil life, is the same because it includes the whole of the group within the bounds of mutual love and dependence.

Those who wish to do so, are invited to take part in this special branch of the TELEPATHIC MUTUAL HEALING GROUP work, whether or not they are regular HRAs, Also, HRA volunteers are needed for this work. If possible, I would like to have one or more of us praying in the Huna way on the even hour all through the day and into the night so far as possible. It may be that each volunteer can be provided with the signature of all the ones being held in this way to the Light. This would give the fullest contact via the aka threads and would make the best working conditions. For the present, the list is read and the work carried on through the aka thread connecting the one who requested the prayers and his or her loved ones who are to be surrounded by a stronger and stronger wall of psychic protection. Write to me if you are interested in any way and either wish to add names to the list or to take an active part, Keep up the prayer-actions for world peace. Keep sending empowering mana. MFL

October 15, 1950

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

QUARTERLY REPORT

During the third quarter of 1950 a few more HRAs were added to the list to whom the Bulletin goes once a quarter, but the list is still too small to make a special report Bulletin worthwhile. Also, by incorporating in the regular Bulletins the periodic report, it acts as a review for us all and helps show the direction which is being taken in our experiments, studies and speculations measured against the background of Huna and other psycho-religious systems that offer information of possible value. Healing of body, mind and circumstances remains the main goal for practical living. “Spiritual growth” is a thing so differently described in so many religions that it becomes, of necessity, a secondary goal.

Bulletin 35, of July 1st, reported on Dr. Brunler’s efforts to get results in the matter of obtaining oil from the deposits he pointed out with the use of the pendulum. His difficulty was one of getting operators to drill where he stipulated and to go deep enough. (No fresh reports of better strikes have come in up to the time of this writing.) A letter from HRA Meade Layne was reported, giving his promise that all new subscribers to ROUND ROBIN magazine would get a full quota of issues eventually. (So far this year three issues have been managed. Many difficulties, financial for the most part, have slowed down the scheduled production. However, the BSRA reports and the booklets giving the Mark Probert seance reports have been managed well.) More copies of Dr. Nandor Fodor’s ENCYCLOPAEDIA OF PSYCHIC SCIENCE were found in England and made available here at $7.65 post paid. (A few are still available at this time, but are the very last, so Dr. Fodor tells us.) Charles Kenn and Theodore Kelsey, both HRAs living in Honolulu, found a very old kahuna of a special kind in the island of Hawaii, Kona district. (Since then they have obtained from him much information on old beliefs and rituals, also on sites of ancient native temples and early history. No healing was found available through this kahuna, however, at this late date.) Dianetics came in for more discussion. A number of letters from HRAs were reproduced. Excellent results through the use of Huna methods by individual HRAs and through the Telepathic Mutual Healing Group were detailed. Page 8 was given over to an article on “faith” presenting the subject in terms of Huna as presently understood, and giving words and meanings from the opening of the famous prayer by the master kahuna of his day, Hewahewa.

Bulletin 36, of July 15th, began with a SPECIAL NOTICE saying that it had become impossible to answer each letter which arrived here at the Study, and that from that time on, only letters of urgency would be answered. This would make it possible for me to continue to get out two Bulletins a month as usual and also allow a much needed chance for me to spend time away from the Study doing some needed breadwinning. (So far, this plan has worked out fairly well although it is very hard to have to lay away letters which I would dearly love to answer, and send no reply. Evenings and part of my weekends remain open and in this limited time I must read the many welcome letters, also write, mimeograph and mail the Bulletins. The outside work to keep the home pot boiling has been prayed for, searched for and found. More and more I am convinced that Guidance is being given and that ways and means will be given to keep our HRA work going so long as it is part of the Intention.

Cigbo was on the verge of cutting me off with other “dead wood” when making his quarterly inspection of his list of contributing members, but reinstated me in time for the present Bulletin when given a bribe in the form of an extra 600 – this representing my “brithday presink,” Cigbo style, for this October. He is still trying to find time, between bursts of fast scratching in his box, to complete the cutting out of “dead wood” which he threatened in a recent Bulletin. He wishes to send his very best thanks again to all of his friends who remembered him since last Bulletin. The extra time given me through the generous marking of your letters, “no reply requested,” has made it possible also to get in some spotty but widely inclusive reading – also to carry on some special correspondence aimed at finding for us material of worth in our HRA investigations. I plan soon to find time to begin mailing back books sent on loan – and greatly appreciated. Page 3 had more on Dianetics. Pages 6, 7 and 8 were given over to laying out a new project in which we would try to see what could be learned about “raising one’s vibrations.” The meaning of the idea of such “vibrations” was discussed. (Letters are continually arriving giving the findings, speculations and general comments of HRAs on this project and its subject matter.)

Bulletin 37, of August 1st, gives news of the HRA work, more information concerning the aged kahuna found in Hawaii, and letters and comments on recent Bulletin materials. Discussion of our prayers for peace and TMHG work. Much news and comment on the matter of Dianetics, with letters from HRAs on the subject and reports on personal experiences with Dianetics. Pages 6 and 7 give an article on the pendulum and radionics machines with a letter from one of the HRAs giving new and valuable findings and speculative material developed by an experimenting doctor in the East – one who thinks he may have found the right setting on his radionics machine to match emotions such as hate and fear, or even the rates for fixations which block the paths of patients. Notes on the psychic diagnosis methods of Los Angeles team of doctors, McInerney & Stalons, in which one of the team is placed in a hypnotic state . Notes on psychic and pendulum diagnostic methods in general. Page 8, reporting on the work done in our experimental project of “Raising the Vibrations,” with more of the matter from a Huna angle. (This project is still going forward, and reports are being sent in as HRAs make more tests or get new ideas.)

Bulletin 38, of August 15th, is given over almost entirely to the matter of “vibrations,” with fresh materials and discussions, quoted sections from source books, etc. I reported the fact that my own personal experiments showed that something or other was “raised” with a biometric reading of 900 degrees registered after performing certain mental-breathing actions. My guess was given that at 1,000 degrees, instant healing might be possible.

Bulletin 39, of September 1st, was given over to many very interesting and informative HRA letters and to comments on them. A wide number of subjects were touched upon and an insight given into the thought processes of some exceptionally able students.

Bulletin 40, of September 15th, gives news of the work at the Study, a short table to be used in pronouncing Hawaiian words, and then a letter from HRA Charles W. Kenn, of Honolulu, showing that many of the elements of Dianetic practice had long been known and used in ancient times as well as fairly recent years in Hawaii by na kahuna. The common people were versed in a system of special care for mother and child before birth – the aim being to prevent the formation of fixations or blocks in the child. A number of important letters were reproduced. A new HRA project was announced and four pages used to give the theories and most promising methods to use in experimentation. The project was that of combining our efforts to get prophetic dreams or other impressions of the future, to the end that an average might be struck and some light thrown on the events of the years just ahead.

Bulletin 41, of October 1st, gave reports on the new project, with several dreams and the symbols contained in them. A long report was made on Dianetics and the fact that it appeared that a need was evident for a place for the Aumakua in the system. A book on healing through spirit agencies, by Harry Edwards, was reviewed, as was one by Jack Woodford on the difficulties of writers who are prevented from reaching print by editors.

NOTE: Copies of all back Bulletins are available.

PROPHETIC DREAMS

The prophetic dreams for which we are watching, seem slow to arrive for most of us, and I can only guess that the “stars may be wrong” at this time.Perhaps some of our several excellent astrologer HRAs will check on the planet Neptune and any other combination that may be more favorable a little later on.

I rigged up my wire recorder and planned to talk a record of any symbolic dreams into the machine in the night when awakening, but none came. Later, just upon my final awakening before getting up, I had a vivid dream which was very easy to remember in detail. I was on a ship sailing from Honolulu for California. The ship ran aground and only got clear of the rocky shelf by a miracle of luck and rising tide. I found myself looking down into the ship, only to discover that its entire cargo space was empty and painted the same gray as a battleship. I asked my George for the meaning of the dream and got at once the thought that our battle forces would be getting home with difficulty and with a great emptiness of anything to show for the Korean effort.

A letter from one HRA friend asked what good this prophetic dream project would do us. I would say that, if we can make it work, and should several of us report seeing the same future headlines in newspapers, or get the same meaning in dreams or their symbols, we would have good evidence of events to come, also good scientific (psychic science, of course) data on predictive powers. Of more lasting benefit to us as individuals would be the training. In our busy lives it is hard to find time and good ways of learning to use our psychic (ESP) powers. And, as success in the use of Huna or any of the related systems depends on the team work of the three selves, any practice which brings about that team work is of great importance.

IF YOU THINK YOU DO NOT DREAM, as many tell me is the case with them, try this little experiment to make sure you do not. Set your alarm clock to awaken you with a few gentle taps in the late night. I have yet to learn of anyone who is awakened gently who has not found himself in the midst of a dream. Of course, it may not be a dream related to the future, but it might be. Ask your George to give you the flash as to its meaning.

HRA A.J.L. wrote, “I won’t be able to participate in the dream research as I seldom dream. Once in a while I get a visionary flash in symbols that are always identified by THREES – a triangle, three trees, a house with three windows, someone wearing a coat with three buttons, or three paths converging. Then I know it has come from the Higher Self.” The letter goes on to tell of another quite different matter, but one which will be of interest to us all. “Listening to the radio the other night, the program, Incredible But True was on and one story impressed me very much. It was about a man with a scientific leaning who wanted to be left alone with a dying son or daughter and later made the same request when his wife was dying. The attending doctor found him in the room with a camera. When the pictures were developed, there appeared three luminous balls leaving the body and later merging into one large ball. Again we have the substantiation of the three in one or triune principle.” By way of comment, may I say that last year I had the pleasure of examining two books, written in French, in which the author had made and presented as illustrations, pictures of a very similar nature. Many psychics have seen the entity departing the body of one in the process of dying. It is of great interest to know that the camera can register the impression.

HRA Dr. Harold J. Jolet draws these conclusions from his recent dreams, premonitions or other source not specified: “War ends about October 30th. Then watch Jerusalem. Next year revolution in India. In U.S.A. next year, greater prosperity than ever known, with very heavy employment – perhaps because of the situation in India.”

HRA Mrs. G.H. reports, “The only significant thing I have to tell is of the seemingly ridiculous insistence in three separate dreams as to a rise in the price of eggs.” She goes on to explain that eggs have no special symbolic meaning to her, but are an important part of the family diet. It may well be that in her dreams the eggs represent a rise in the price of all foods.

MORE PENDULUM TESTS

More pendulum tests are being made from time to time by HRAs and by me in the Study. A very interesting test was run last week with HRA Dr. F.L.C. Christiansen of San Francisco. He wrote down a set of ten questions concerning the possible physical condition of a friend, then used his pendulum to get yes and no answers to the questions. Keeping a record, he sent the questions to me with a bit of the writing of the person to be tested. I used my pendulum and sent back the answers it gave to the questions. Our pendulum answers turned out to be seven ninths identical, (one question was ruled out as an duplication). A similar test will be run each month. One may be getting only the results of telepathic contact and thus of ideas read via the shadowy thread of contact running between the ones making the test, or one may read the thoughts in the mind of the patient. Or the Aunihipili may possibly contact the Aumakua for information with which to give correct answers.

“SPIRITUAL” PROGRESS AND HUNA ~ 2 BOOKS

There are two kinds of “spiritual” progress, perhaps more. (I have been reading again, thanks to the release of time made possible by the “No answer required” letters.) One is set forth most vividly in a book, Witchcraft and Magic of Africa, by Frederick Kaigh, a physician retired to England and his writing desk after many years of experience in Africa. This is the ancient way of life in which the natives of Africa progress through life with the aid of the “spirits,” or despite the efforts of evil spirits to cause them trouble.

“Spiritual” and “Spirit” have the same connotations in this very ancient and little changed common basis of psycho-religious belief and practice. “God is a Spirit,” says the Holy Writ, and from the Nile to the Congo and far beyond, the witchdoctor will affirm the fact.

To be “spiritual” in untouched Africa, one simply becomes like a spirit. The good man tries to be good and helpful. The bad man elects to be bad for the sake of the questionable benefits to be derived from pledging himself to the side of evil. Both men “progress” through life, and each undoubtedly makes some growth if only in the matter of experience.

Dr. Kaigh describes his contact with numerous witchdoctors, and also with witches – male and female. The first has for a part of his or her work, the business of “smelling out” the witches so that they may be tried in native fashion and done away with. In the Bible may be read the age-old command that has always pervaded Africa, “Thou shalt not suffer a witch to live.” (Ex.22:18)

The living die and become spirits. Good men become good spirits. Bad men become bad spirits bent on causing trouble for the living. Then there are the totem spirits, be they those of animal, bird, tree or rock. These are man’s contact with Nature, and through them he tries, with ritual and observance ,to keep his good place in the world of Nature. The dead who became spirits long ago become gradually more and more powerful so they range from low to high in the native pantheon in which all “gods” are simply “spirits” of differing degrees. Ultimate Highest God is seldom addressed directly in Africa. As in Christianity, we have come to pray to a mediator. In Huna the good parental spirits were the mediators and could be trusted to carry prayers to higher spirits if necessary.

All of which is important to us in our efforts to win back to better understanding of the basic things of the psycho-religious field – win back to better psychological healing, better instant healing through na Aumakua, and better freedom from bedevilment caused by such spirits as may be against instead of for us.

In Polynesia, we find the remains of a surprising number of small sects or cults which once broke off from the main structure of Huna, each developing its own dogmas. In Christianity, despite a printed book which tends to keep dogmas slightly similar, we keep splitting off new sects and cults. The religions of Islam and India, despite their books, show the same degradation.

For the student who realizes the fact that there has been this gradual contamination, there is but one thing to do – that is to go back and back and back, sifting the masses of dogmatic beliefs, rituals and practices, always searching for the grains of truth which under the mountains of chaff give us the seeds from which to grow again a living structure.

When I began my search for basic truths in Hawaii, I came upon this condition. There the scant remaining records of cult beliefs and rituals were muddled almost beyond hope by the many investigators who had inquired into them and come to conflicting conclusions. In his rather amazing book, Dr. Kaigh picks out a basic concept and with modesty but skill, traces it through change after change, giving the name for it in tribe after tribe. He often goes far afield, but in the end he comes back to the kernel of fact that he elects to discuss.

While it is possible that we will yet find in the language of na kahuna, or the chaff-pile of their beliefs and rituals, the things that will tell us the exact method of working the High Magic, the search may be well spread around the world on the long chance that we may find the common source of the earliest genuine and workable magic.

HRA Charles W. Kenn, who is doing such yeoman service in conducting the search for Huna information in Hawaii, has long been well aware of the necessity of spreading the scope of the search. He was generous enough to lend me a rare book some months ago, Origin and Evolution of the Human Race, by Dr. Albert Churchward. (Not she Churchward of the Mu books.) In this book, the origin of the human race is traced with care and with telling logic, back to the extremely early Nile men. He traces their growth and development and their travels around the world. If his conclusions will hold as much water as they seem to do, we have more proof that the Polynesian kahuna and his people came originally from the neighborhood of the Nile.

Every new fragment of information that tends to prove that the Huna system was known in Egypt at some very early date, is of value to us. If we can be sure of the homeland of the Polynesians, we can be safe to search for fragments of Huna left behind in the long move to the Pacific.

There are many striking things that link Polynesian beginnings to the Nile basin, and from there to all of Africa and most of Asia, to say nothing of the Americas – even Australia.

The world-around similarity of the stories of the Creation, of the Flood and even of Adam and Eve – these and dozens of others – take us back and back toward a common center. They may have come from some Atlantis, but we cannot go there to make sure. Customs and rituals of various kinds tie in na kahuna and the early Jews in surprising ways. Dr. Kaigh tells us that the many kinds of offerings mentioned in the Bible in Leviticus, are all represented in native African rituals today, OBLATIONS of this kind were offered to propitiate spirits of all degrees, including “God” who “is a Spirit.”

In Hawaii, we come upon the striking fact that the several kinds of offerings or oblations were known, named, and used by at least some school of Kahunaism. Mo`hai is the Hawaiian word for “offering.”

The root mo has for its ordinary meaning the act of breaking, as breaking a stick in two pieces. As in making an oblation or an offering, a part is broken off in many instances and offered to the spirits. In offering first fruits, a part of the harvest is set apart and used. When animals were sacrificed, only a part of them was “broken” off and offered. The priest usually got the flesh while the blood was sprinkled on something and the fat, together with certain other parts of sheep, goats and oxen, were burned. Hawaii had no such animals, but did have pigs, dogs, chickens etc. Using what they had, perhaps poi in place of the “fine flour” of the Old Testament rites and of Africa in general. They had the burnt offering, (mo`hai`ai), the wave offering (mo`hai`a`li), and on down the list of free-will, sweet-smelling, peace, heave, thanksgiving etc.

The root hai has the meaning of “to speak” as well as “break.” We gather that the part was broken off and presented as an oblation to the spirit or spirits or Spirit-of-High-Degree with an accompanying and appropriate mental action, performed as words are spoken in the ritual.

n the word (mo`hai) or in this form of sacrifice, there is nothing to suggest the idea of offering mana to the spirits, unless it might be the mana of the sacrificial beast or thing. We may be safe to look on the foregoing ritual forms as dogmatic and as having lost the inner secret of the sacrifice of one’s own mana as a basic mechanism of prayer.

In the Old Testament and in Africa at large, only the outer form is to be seen, but in Polynesia we find still another form of sacrifice named and used. This is mo`hai`hoo`mana, and the literal translation is “to sacrifice” plus “to make mana.” Or, we may say that the secret or inner significance behind all sacrifice is to be found in the accumulation of the surplus charge of mana and in the sending of it along the aka or aha cord to the spirit-na-Aumakua. (See pages 6, 7 and 8, of the second of the HRA Basic Lessons for a detailed discussion of this secret mechanism in Huna in connection with the word wai`pa for “pray,” in which the root wai is “water,” the usual symbol for mana, while the root pa means “to divide,” indicating a division or sharing of the mana with na Aumakua.)

The Huna or secret method of making sacrifice to the “spirits” is, therefore, the second of the two sides of making “SPIRITUAL” PROGRESS – to use the modern and much abused term. If we think of the conscious entity of the Aunihipili, of the Auhane and of the Aumakua, we have three “spirits” needing to make progress, not just one. Each is at a different point in the progressive journey through the life cycle. This is Huna, clear and straight. If you prefer, consider your individual “spirit” as one self, but even then you may find it necessary to divide it in some way to get the ancient trinity into it – the Trinity of the gods of most religions, and the trinity of selves we are being slowly forced to recognize in psychology as the conscious, subconscious and [super]conscious.

If all religions, old and new, are not basically wrong on the one point at which they all meet, “spiritual” progress is made by striving to be GOOD and helpful and kind, by refraining from hurting others. It is made by moving steadfastly away from evil and all evil spirits – moving daily a little more in the direction of the good na Aumakua. Daily contact makes for steady moving and progress.

Note: Dr. Kaigh’s book was a gift from HRA Maj. O.G., of England. It costs 12/6 plus about 10 our money for postage. Publisher: Richard Lesley & Co. Ltd., 187 Piccadilly, W 1, London, England. The book by Dr. Albert Churchward was published in England in 1921 and is out of print, but might be found in used book collections. 504 pages, well illustrated.

Paul Brunton, who set out as a journalist to search for much the same basics as we hope to find, and whose books are familiar to most HRAs, did us a signal service. After doing as many of us have done – running the gamut from one religion to the next and finally arriving at the emptiness of the idealistic heights of India – this earnest investigator sat down and evaluated his findings in his book, The Hidden Teachings Beyond Yoga. This followed his The Quest of the Overself and his Discover Yourself, both of which fell short of giving a balanced ration to sustain man or woman engaged in fighting the ordinary and blessed battles of life – not running away from life and responsibility to sit in the rarefied air of high seclusion, meditating and stressing only the top third of the three-self needs, and depending on others to till the soil and grow the food – run the outside world upon which his empty and parasitic life depends.

Brunton, like all men and women who are sane and normal, found in the end that there is no such thing as living the “spiritual” life while neglecting the lower two thirds of the three-self needs for growth, action and experience. He came down from his barren mountain top convinced at last that NORMAL LIVING was the ideal – with all its toil, all its obligations and all its opportunities to love and help – to teach and heal and Serve – to help in the old, old war against the evil men, things and conditions through which mankind must fight a way to GOOD.

It is enough to serve our purpose to shape our days in such a day that we can find momentary inner calm to make swift contact with the Aumakua as we confront each task, each difficult situation. Our first duty is to school ourselves until we have learned by practice the fine art of stopping, suddenly still in mind, gripping the worried, fearful or angry Aunihipili in a clutch of concentration which uses the middle mana of “will” – quieting the Aunihipili, and getting from it immediate response as part of the working team of two selves which must pause to listen to the commands of the third, Aumakua self which sits high up on the driver’s seat and is able to see which road to take and how best to negotiate its grades.

Those who have lived long on the mountain tops but have been forced to return to the world without having learned to make this quick contact in the midst of the heavy pulling, have made no kind of progress. They have only crippled themselves by overlong sitting with crossed legs and folded hands. Still worse, they have formed the most weakening and narcotic habit ever known to man – the habit of mouthing high-sounding phrases which have no meaning at all on the levels of the Aunihipili and Auhane, and little enough meaning on the level of the Aumakua. This is the escapist habit. All around us we can see it doing its daily work of making individuals worse than useless to themselves or others. These victims fly from reality. They will pay any price for their drug, and daily strive to still their cravings by reading the endless “teachings” in “courses” or books by other addicts or even crafty scoundrels. Blessed be our HRA sanity!

September 15, 1950

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

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

CIGBO SENDS HIS THANKS

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

A QUESTION HAS BEEN ASKED

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

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

Dear Max:

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

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

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

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

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

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

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

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

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

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

Best wishes, Charlie

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

TWO TYPES OF HEALING

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

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

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

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

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

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

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

A NEW HRA PROJECT

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

July 1, 1950

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

NEWS ITEMS

Word comes that Dr. Brunler’s work with the pendulum in locating oil has passed with flying colors its first major test here in California.

A well was drilled at his direction in the Edison, California district and oil found at almost the exact depth predicted after the pendulum tests had been made. More oil is predicted for a still deeper level.

Work on the several promising locations to uncover gold has been held up but may get under way in due time. Cigbo has offered to help scratch wherever there is a good prospect of digging up more stamp money.

Close neighbors of Dr. Brunler and his gracious associate, Dr. Calver, are a young couple – the Flynns. Jim has understudied Dr. Brunler and acted as field helper, with the result that he now has developed an excellent ability with the pendulum. Mrs. Flynn, who is a very clever artist, has promised to draw up some thank-you notes on stencils for Cigbo’s use.

THE ROUND ROBIN

BSRA family at San Diego report all very busy. Meade Lane, F.H.F., Editor in Chief, has been able to see his way clear ahead to get out future issues of the ROBIN, and promises that all new subscribers will get a full quota of numbers. Assistant Editor, Harriet Foster, H.R.A., writes that she is very busy taking down much new and exciting material from the communicators at the Mark Probert seances. She transcribes her notes and cuts the stencils for the booklets – a labor indeed, but one of love. The communicators sent a special message to me a short time ago advising that I burn the candle here at the Study only at one end, so I try to get to bed a bit earlier and hope to take a little more time away from my desk and mimeographs this summer.

The Seance Reports are offered in series under a subscription plan. If you are not a member of the BSRA or a subscriber to the RR, but are interested in reports of very exceptional quality from the “communicators,” drop a line to BSRA, Round Robin, 3524 Adams Ave., San Diego 16, Calif., and you will undoubtedly be sent the announcement sheet which most of us have recently received.

Speaking of seances and similar matters, HRA D.F. writes, “Before I left England in 1936 I heard of cases of friends on the other side speaking when the radio had been turned on but was not playing. In San Diego, in 1938, a Dr. C., an old man, had frequent and almost regular seances in this way through his radio. Soon we’ll be getting voices from these inquisitive Etherians!”

Another copy of Dr. Fodor’s Encyclopaedia of Psychic Science has arrived at the Study in case you did not get yours. Still $7.65 to us but a dealer in the East is jumping the price to double on the few copies he managed to corner. Dr. Fodor is now visiting in England.

Charles W. Kenn, F.H.F., who writes to me frequently and who always has new and valuable things to tell of his wide reading on Huna background studies and translation of old writings in Hawaiian, writes that a kahuna has been found by HRA Theodore Kelsey and his learned field companion-worker, Mr. Kekahuna.

The work of hunting up and photographing the ruins of the old Hawaiian “temples” has been going on for some time. Also, the older Hawaiians have been visited and Mr, Kelsey has recorded many fine old chants and legends to keep them for posterity.

In the search, the kahuna has been found. He is very old and is highly respected by other Hawaiians in the district – which is that through which the recent flows of lava have cut paths to the sea. Mr. Kenn, in his last letter, said he was leaving by air for the district at once to look into the matter and, if the ancient cult of secrecy does not prevent it, to set about learning, if possible, the exact theories and methods used by this gentleman.

Meantime, the officials of the Bishop Museum in Honolulu seem rather upset to have amateurs running so far ahead of them in their work and in a field which they stuffily consider their own.

BROADCASTS OF PARTS OF SSBM

Broadcasts on the radio in Honolulu are now planned by HRA Riley Crabb and his players. They have given a very fine series of presentations using the LETTERS FROM A LIVING DEAD MAN by our own HRA Elsa Darker as material.

The broadcast will be dramatizations of cases from my book for the most part. As Honolulu is divided on its opinion as to na kahuna, I look for at least a small storm of protest from those who still believe with the missionaries of other days that everything connected with na kahuna was “heathenish” and should be banished at all costs. I would love to hear it if the story of the early missionary, John Paris, is put on. He had the experience of having a kahuna of the anana grade try to convert him to Huna. To show the superiority of his beliefs, the kahuna prayed to death several of the converts. Rev. Paris, so the story was told to me by his daughter, learned to use the death prayer, caught the kahuna off guard and killed him with his own death-dealing forces. Later, when Paris was ousted from the missionary circle, he was given a fine grant of land by Hawaiian royalty and enabled to carry on his work of helping and teaching the Hawaiians. This is one of the great stories that still awaits the proper writing. I once made a play of it but, sad to tell, it never was produced. (John Paris lived for many years in the district where the lava flows are pouring down the mountain. I lived in the same district for a year and saw a similar flow in 1917, which also covered up a number of houses.)

DIANETICS publishers returned a letter written care of them to the author of the book, L. Ron Hubbard. No reason given for not forwarding to him first class mail. However, judging from my own experience, I take it that Mr. Hubbard has been swamped with letters beyond his ability to try to answer and has probably departed for parts unknown and without leaving a forwarding address. Perhaps he has promised a science fiction yarn for a deadline and has to get it out. It takes an average of a half hour to read the letter and reply to it. Fifty letters a day would mean little short of disaster.

LETTERS AND COMMENTS

HERE AT THE STUDY I am constantly sharing the lives of my HRA friends through letters. Often the problems are great – sometimes too great to be met in the time allotted. But often I share the rejoicing over the good that comes in response to mutual work with Huna methods – usually including the great help of our combined efforts in the Telepathic Mutual Healing Group.

We cannot, of course, tell when a certain thing will come about as of its own accord, or when it is the result of the help we are able to call down from na Aumakua. The best we can do is to average the results carefully. However, I feel very strongly that when the outcome of something is in doubt, our best Huna prayer-actions are the sane thing to use. We have everything to gain and nothing to lose.

I am happily surprised at the number of times that I am told by strangers, in their letters, that they have figured out the best way to use Huna after reading SSBM and have already been highly successful in bringing about healing for themselves or loved friends, or betterment of social or financial conditions.

Other times, I have letters from those who have not joined in the work directly as HRAs, but who have shared the bulletins with one who is a regular member.

(Always remember that we do not form a secret order and that you are urged to share your bulletins and your knowledge of Huna in all ways with your friends. The bright lads who pledge their customers to secrecy when selling “courses” do so, in most cases, to force all and sundry to buy the course – also to prevent those who have bought it from telling of it and showing that it is “just one more of those courses.” Daily, I have letters in which HRAs express their pleasure in our work because it is experimental, and because no one is pretending to vast and superior knowledge which must never be questioned under penalty of their lordly displeasure.)

A delightful letter came in today, together with two fine photos of mother and daughter, the latter being the official HRA. Here is part of it. “Since starting our prayer-actions, my daughter’s business has quadrupled and my health is better. How grateful we are for your years of research.”

The work we are doing in the TELEPATHIC MUTUAL HEALING GROUP, with our telepathic meetings at 3 and 7 California daylight savings time, and also at noon for those unable to work at the other times, is more important and more effective than many realize. HRA C.T.H. writes from Connecticut, “Don’t forget to include more in the Bulletins re the TMHG HEALING SERVICE. We all need inspiration and uplift to continue to add our help to this most worthy work.”

He also adds a note that was of interest to me about space ship matters. “There is a series of broadcasts on N.B.C. Saturday nights at 8 o’clock (Eastern daylight saving time) called “Dimension X.” They deal with space ships, Mars, etc. While fiction, it is beautifully done in design, plot, sound effects and PHILOSOPHY. Last week (June 17th) was tops. No sponsor.”

“My wife’s sister is continuing to improve and will leave the hospital in a week. My Mother stays the same, having now been out of the hospital for months. I continue to work for her eyesight again.” (Both cases have been on the TMHG as well as receiving the full attention of the writer, who is an advanced student and a man who Serves greatly.)

HRA Otis Vaniman, who deals in books in Florida, told in a recent letter the very interesting news that Dr. N. McC., who, with her husband, belongs to our membership, was using a surprising number of copies of SSBM. He writes, “She uses it a great deal in her mental therapy, especially with the alcoholics, and often with amazing results.” That is indeed good news. Huna makes sense for logical men.

I am so often struck by the apparent fact that there is a large truth behind the saying, “When the pupil is ready, the teacher will appear.” I do not know about the teacher, in the flesh, but time after time when we are able to realize that we need some new information, it comes by way of an inner “flash” or through a book that comes accidentally or otherwise. Or, there is the friend or even the chance acquaintance who drops the word that guides us to what is needed in the next step. I have had at least a dozen letters telling me of the very strange ways in which SSBM came to the notice of those who were ready for what na kahuna had to offer. In one case, the father, some time dead, appeared and told his daughter of the book and where to look for it. I have saved her letter to give you that part of it, but seem now to have misplaced it. Another HRA tells of walking past a barrel filled with things to go to the Good Will Industries and how his eye fell on a discarded copy of SSBM. He opened it, saw at once that it was just what he needed and asked permission to take it. (To the owner it was of no interest.)

In my own experience I have so often come across a book which was just what I needed at the time. Or there were chance friendships.

At times I have had the startled realization that there was some wise Something which frequently took a hand in my affairs and in my progress. Not always has the Guidance been easy to take. Once some ten years ago I was about to go into a line of business which would probably have been the worst thing I could have done, what with the breaking of War II almost on us. I was stopped in a drastic way by falling on wet cement stairs and breaking an arm, being unable to go ahead with it in a sling. Later I saw what I had escaped.

I was reminded of all this by a letter from HRA Nell B., of California in which she was giving me her very wise and matured conclusion concerning a type of individual who cannot remain satisfied with any one set of psycho-religious systems but must hop about taking up each new “teacher” as he or she appears. She writes, in part, “I knew a woman in Detroit who had a broken neck, and was in a horrible brace [with a] leather cup under her chin to hold it rigid. Did not walk for twelve years. Could not go to bed, so lived in a wheel chair. One day she saw a leaflet which a maid had left on her buffet, and all at once, so she told me, the words blurred and she saw letters like fire, across the paper, saying, ‘Take off that brace.’ She said she trembled from head to foot, but crawled out of her chair … and up stairs on her hands and knees – somehow, then when at the top, [she] lay there and unfastened the straps of the brace, one by one.

“Then she stood up and took a step, finding that she was still alive and able to walk. (Completely cured,) she served as a teacher and healer for years.

“But in 1936, as I recall, she became enraptured with some writings of a Hindu teacher. In about 1940, on a trip with another lady to a type of national gathering of this teacher’s followers, she was badly injured in a car accident. I visited her in 1943. She had then been bedridden for over two years. The magic of that first dynamic visualization would not return. I feel that she had held that pearl-beyond-price in her own hinds, but had let it go by her leaning toward THEORIES. Instead of learning to make use of what we know – and Huna is filled with values – we so often make ourselves spiritually futile by peering over the wall in search of greener grass.”

HRA Howard D. Clark of Yucca Valley, Calif., also comments in a letter on the Bulletin 34 discussion of faith.

“I find Bulletin 34 very solid with thought. I find it among the most helpful and illuminating of any so far … And ‘back to the Bible’ or ‘back to faith,’ conveys – at least to me – an effort to escape the ordeal of serious thinking. To me, it puts more strain on Faith if I ask my Aunihipili to accept anything on blind faith without some reason, and then to communicate my wish to a higher power, expecting it to be granted. As for Huna being complicated, the firewalking priest wasn’t afraid his prayers had not been answered when he stepped into the pit.”

DIANETICS

Dianetics comes in for more news as I cut the stencils for this Bulletin. HRA Russell Schofield, who lectured recently on Dianetics before a psychologists’ club, flew to New York to study the method at first hand. He hopes to be back in six weeks to two months and to open an office for teaching or practice – I could not learn which.

Meantime, John F. Anderson, whose psychological group played host to Huna for so many months, is busily engaged in testing the Dianetics theories and methods. With four friends, he has already made sufficient progress to convince him that the system is basically sound. Two of those for whom he has acted as auditor have already been able to get back into prenatal memories. HRA “Johnnie” has an excellent background of study and training in psychology, psychic science and hypnosis. He hopes to become a “clear” himself in due time, and might possibly give his time to Dianetic auditing as a professional. His wife, HRA Nadine, has recently flown to Mexico to investigate the discovery there of a fluid which, when sprinkled on dead plants brings them back to life. Her great interest is in the possible finding of a perfect rejuvenating method for humans. (The discovery of the Mexican chemist is reported to bring back to life dead orchards. The trees are then found to need almost no watering!!)

My own experiments with Dianetics, in which I have been acting as my own auditor as explained in Bulletin 33, have brought no prenatal memories to the surface as yet. In going back and back to pick up possible fixations related to prayer or religion, I have managed to puzzle or upset my “George” (our pet term for an HRA’s Aunihipili) rather often with the result that, in me is produced vague uneasiness and often fringes of worry. Dreams become at times troubled and old nightmares bob up in slightly changed versions. Most pronounced of these stirrings is a sudden awakening with the strong conviction that (1) there is a spirit in the room – sometimes even one which has jolted my bed to awaken me, and (2) that there is some world catastrophe hovering over us all and ready to strike at any moment. (I earnestly hope that this is not a genuine hunch which has no relation to my experiments with Dianetics!)

(Special note: Exactly here I stopped typing this stencil to listen to the “Dimension X” radio program, and in the middle of it the program was broken into for the news flash that the Reds had declared war on the non-Red half of Korea and that the President had announced that we would hold Russia responsible. Having just finished telling of my premonition of world catastrophe, the strange coincidence made my scalp prickle for all it was worth. I instantly remembered the pendulum prediction earlier in the year that Russia and the Reds would dominate all Asia except Japan. I also recalled the careful work with the pendulum done earlier by HRA J.C. giving July 6th as the next great danger spot. Of course, experience teaches us to discount most of our premonitions however, I still hope my hunch etc., etc.)

(I was stamping Bulletin envelopes while I listened to the radio with its dramatic story of a trip to the moon.)

(NEXT DAY) This Bulletin begins to take on the aspects of a diary as the writing of it on the stencils progresses. In the mail box this bright Sunday morning I found a letter from HRA Josephine Dyer of San Fernando Valley, which lies across the hills from Hollywood. With her wide knowledge of the materials of the field in which we are all working she was, very naturally, much interested when she heard of DIANETICS and promptly purchased a book. She read it and out of curiosity to know to what it might be leading [to], wrote to the author. She has forwarded me the reply. It is a note from Dr. J.A. Winter (P.O. Box 502, Elizabeth, N.J.) who has been associated with Mr. L. Ron Hubbard in his work.

He says that they hope to establish a “Dianetics Institute” in California to train auditors. A form letter is enclosed from Mr. Hubbard which says that “THE HUBBARD DIANETICS RESEARCH FOUNDATION” has been established (same address) for the purpose of carrying on the experimental study of Dianetics and to train teachers and auditors, also to send out information as to new methods which are discovered. It is announced that already new things have been found “such as a recently discovered way to turn on moat sonic shut-offs” (those who cannot feel that they actually hear things being said near the mother before their birth, or around them after birth). For $10 a year, one may become an associate member of the organization and for $50 a year, a full member to whom a quarterly magazine will be sent. Through the organization, cross-indexed possible partners may be placed together for mutual auditing after the Dianetics method. (The morning paper says the book is now on all the “Best Seller” lists of the nation, so we are seeing another fad in the making in which the callow will plunge in and – in a week or two – ooze out.) Mrs. Dyer was taken by enthusiastic young neighbors to attend meeting of these enthusiasts. She writes a most amusing account of the meeting and the plans, saying, “They are ‘teaming up’ for auditing at a feverish pace – eager Deep-Enders on their way to their prenatal engrams. I suppose it is inevitable that Mr. Hubbard’s dynamics should bring to the fore and into vociferous expression the unstable fringes of the literate circles – the ‘Hot-eyed Searchers’ for a short cut out of a difficult world. When the extremists lose interest on their end and the angry psychiatrists cool down at their end, I imagine it will be possible to begin measuring the real values.”

At the meeting, W. Bradford Shank distributed a mimeo sheet giving three items which may show which way the Dianetic wind is beginning to blow.

1. Mr. Hubbard writes that his book is “already partly obsolete” in that new methods are constantly being discovered to shorten the therapy.
2. A limited number of people will be accepted by the Foundation for a “professional course covering thirty days. The tuition is $500.Mr. Shank proposes to go to take the course, but to cover the expenses, wishes to sign up others at a “fifty-dollar in advance fee” who will attend one or two informal seminars to transmit the content of the course to interested people here.” Mr. Shank also distributed a mimeo sheet giving four of the lately discovered improvements in technique. He says he had them via long distance telephone from Editor Campbell and Mr. Hubbard. I will give a condensation in our Huna terms of the four points for those who may be interested – if not skip to the next page. For the person who cannot return and get the old memories to revive and be relived, it is advised that he be directed to go back and live over some period of great pleasure or success. From these happy periods the method is learned and later more painful periods may be entered. Repeat until “sonic” is properly developed. If some engram or fixation seems to prevent backward travel on the time track, direct the subject to go back to that fixation itself. This is called a “holder.” Repeat the effort until the “holder” is found and drained off.
3. The work done in 2, above, will usually restimulate a “deep fear or panic.” As soon as the fixation that prevents the backward travel in time is found and drained off – and the fear allowed to show itself in reactions it may cause, a search is made for the original cause of the fear and the fixation which the incident produced. Repeated efforts to send the subject back to the incident should be made until it is uncovered, lived over and over, and drained off. After that, the way will be opened for the backward travel along the “time strip.”
4. As an approach to the earliest fixations, usually formed by prenatal causes, the subject or “pre-clear” may be directed to “return” to some pleasant sexual experience and relive it. If there is reluctance to recount (to tell of it to the auditor), the pre-clear may report indirectly only enough data to permit the auditor to follow and check the fact that the pre-clear is returned and reliving the episode. Take him over this experience several times and then direct the file clerk (our Aunihipili) and the somatic strip (our Aunihipili holds all memories of this “strip”) to return to conception and recount. (Why the two incidents should be related this closely is not explained.) Watch for skips or blank spots in the conception story; induce the pre-clear to fill in the earliest such skip, using the repeater technic on phrases and words picked up from the pre-clear’s reporting, recounting and rationalizations about not entering (reliving) the skips.”

A SAFE CONCLUSION at this point is: A Dianetics class limited to 100, each paying $500 for a month’s course, gives $50,000. Not bad!

MORE ABOUT FAITH

Several letters have come in pointing to the very great significance of the literal translation of the New Testament passage which (from the Fenton and other modern translations) gives us the following. (Hebrews 11:1. Especially Fenton.) “But we shall not recoil with loss, but keep our lives by Faith; for Faith is the standing-ground (foundation is a word also used) of the hopeful, the conviction of unseen facts (11:2) so that from the unseen the visible appeared.”

In Bulletin 34 I spoke of the word ku which was so important in the Huna type prayers. It means to rise half way, then all the way, and then stand firmly or in some special way, as in line with others.

The opening of Hewahewa’s prayer before the first missionaries as they landed, begins with (I will break it up with translation made very literally behind each phrase):

Ku: Rise, ku la: rise (completely up,) ku la: stand.
Piha: fill up, as a jar with water, ku lalani: stand in line (Root la is “light” and lani is “heaven,” symbol of Aumakua level.), ku la: stand (or remain in this standing position).

The prayers and chants had often three meanings: the literal, the secret, and the very secret or symbolic which could only be understood by the kahuna of advanced knowledge. Above we have the literal meaning of “stand up, stand in lines. Fill the lines. Stand in the lines.” This is army language, as is that in Hebrews in which armed attack is being discussed.

I believe that we have here another instance in which the hidden or Huna meanings are preserved in the New Testament writings. We see in the esoteric or Huna meaning of the above prayer the symbolic directions to:

Cause the Aunihipili to rise in consciousness to touch the Auhane and stand united with it. Then “fill with water” or take on a complete surcharge of low mana. That done, rise into the light of the heavenly or Aumakua level and contact the Aumakua. Hold the contact.

The New Testament line, “so that from the unseen the visible appeared,” as given above, is a perfect restatement of the Huna belief that all things and events and conditions are first built up on the level of na Aumakua and are made of the invisible but very substantial etheric stuff (mea). This, in the course of time, appears on our lower levels of life as visible and physically real.

The faith or belief or trust we have in this scheme of things and in the fact that the Aumakua will respond to a prayer rightly made by Huna methods and will build what we desire (from the thought-form seeds or molds of our prayers, and water for their maturity with the water of mana which we provide), first as invisible realities on its plane, then as realities on our lower plain – this FAITH on our part has no physical part in the process. Faith alone moves no mountain and heals nothing. We see that its great function is to make it possible for us to GO AHEAD IN FULL CONFIDENCE and do our part in the building. Our part is to decide what we want, create the “seeds” and send them in the right way to the Aumakua – there to have them “grown.”