October, 1960

MORE ON THE WORD “BLESS,” as used by na kahuna, seems to be needed. In a recent H.V. I pointed out the fact that the ancient meaning of “bless” was “to sprinkle with the blood of a sacrificed animal.” The word itself, while derived from the base word, “blood,” has taken on quite different meanings for us. We may paraphrase “bless” by saying, “May you be healed and cleansed and guided.” We may be praying that a Higher Being help the one for whom we desire help. Or, we may propose to do the helping ourselves as best we can.

STRANGE CONFUSION surrounds the use of the word “bless” in the Bible. In Genesis we read the account of the creation of the world, (Gen. 1-22) when God finished making the creatures, he “blessed” them. The word barak was used in the Hebrew text, and it traces back to the earlier Chaldean berak, both words being prime roots with the meaning of “TO KNEEL.” The secondary meaning is to “worship or praise or wish well.” (See Strong’s Concordance.) As God was not kneeling, but was praising his creation and calling it good, we must look for the “blood” meaning in the ancient custom of the Hebrews and other people in which a priest sacrificed an animal and sprinkled the supposedly cleansing blood on the kneeling laymen of the congregation. There was usually a recited prayer or formula chanted by the priest during this rite by which the sins of the people were removed. This recital came to be called “THE BLESSING” and when the blood sprinkling was omitted, the recital more or less took its place. Today we are all mixed up as to the meaning. We worship God by the act of praising or “blessing His name.” We ask Him to “bless” us, which is to give us good but not praise. We may or may not kneel at such times. We bless a friend with good wishes. We ask God to help the friend.

LIKE SO MANY OTHER THINGS MET IN RELIGION we can only get to the original meaning by going back to the probable Huna source religion and its psychological system. In the Hawaiian, as used by na kahuna, the word for “bless” is hoomaikai. The root hoo is “to cause.” The root mai is “sickness.” The root kai is “to lift up.” The full word is “to make beautiful, good and morally excellent.” In late years it took on the meaning of “praise” or “worship” to fit the need of a convenient word for use in translating the Bible into Hawaiian. So, we see that under the outer and the later meanings, we have the code meaning of “to heal,” and in the root word kai we can select what fits the Huna lore from a dozen meanings and variations. One meaning is “the sea,” and we at once know that water and the mana it symbolized is indicated as part of the healing. Mana is to be “lifted up” or given to the Aumakua, (as the root kai shows). There is an obscure meaning of “break asunder,” which may point to removing obsessions or guilt fixations as a part of the healing process. This would cover the idea of “correcting” to make good and perfect and well.

AS “BLESS” IS SUCH A HANDY WORD, perhaps we can erase from our minds the implication of blood and a sacrifice, substituting the idea of na kahuna embodied in their word, Hoo mai kai, which is pronounced “who my ki” with a long i. (There is a glotal catch before the long i of kai, which is a momentary holding of the breath, but only those who speak the language will observe this fine point.)

IF YOU HAVE BEEN WONDERING WHY I have been using paragraphs introduced with caps and underscores, the answer is that a page of “solid” typewriting looks very uninviting and tends to make a reader skip. On the other hand, the broken and captioned underscores offer a relief and tend to coax along the eyes and interest of the reader. No use to labor through a long explanation of something related to Huna if no one has the patience to plow through it looking for the high points.

REPORT ON TELEPATHIC COLOR SENDING EXPERIMENT

HRA Joseph Gunter, who sponsored and conducted the experiment, writes: “Here are the results of our experiment in color telepathy. It did not turn out with too high a percentage of success, but I believe there were enough taking part to give us an idea of the possibilities. With the results before them, everyone can form his own opinion.

“I do wish to thank everyone who took part in the experiment. I received eleven replies from the HRAs taking part in the experiment. Four received nothing. One had one correct color. Two (husband and wife) had two correct. This gives us a total of five out of a possible fifty five. Just 9%. It looks as if our low selves need more training.

“Some of the HRAs asked about the room in which I worked during the sending, although they didn’t describe it correctly. It is an Amateur Radio shack. There is a desk, bookcases, work bench, transmitter, receivers, tape recorders, test equipment etc. The walls are mostly covered with cards, license, certificates, maps, tool boards, etc. So, if anyone thought he was ‘tuning in’ on his local radio station, he was on the beam from W4BBE.

“The colors used were:

Monday, August 15th: Green
Tuesday, August 16th: Orange, not bright, more coral
Wednesday, August 17th: Yellow
Thursday, August 18th: Red
Friday, August 19th: Black”

MY COMMENT: In the past, sending color in the TMHG periods, I found that color was much more difficult than simple black and white things such as squares or circles and triangles. Smells and tastes are harder than color to send and receive. I am sorry to say that my own reception was bad. I had the colors on the wrong days and got blue for black. But my Big Max did a grand job of making me see colors vividly when he obliged by guessing and presenting them. Many thanks from us all, HRA Gunter.

AT LAST WE “MOVE A MOUNTAIN”

For several centuries after the beginnings of Christianity, men took the scriptures available to them with full belief in the literal meanings. Gradually they learned that there must be a secret meaning behind much that had been written. After almost 2,000 years we are finding through Huna what that hidden meaning was,when parts of the early writings were written in the Huna code which demands that the passages be translated BACK into a Polynesian dialect of the kahuna language. When the translation is completed, the Polynesian words offer a variety of meanings, and many words name things which are Huna symbols for something in the ancient SECRET lore.

IN A RECENT LETTER, HRA J.A. wrote from Canada: “The kahunas knew the LAW. And that is what we must learn to make Huna operative. Huna undoubtedly gives us the answer in Matt. 18:19 ‘Again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, IT SHALL BE DONE FOR THEM of my Father “which is in heaven.’ Perfect agreement between the low and middle selves straightens the Path, of course and the Way is made straight and clear. This is truly pure Huna. This seems to be our biggest battle, ‘…where two of you shall agree.’

“IN THE NEW GOSPEL ACCORDING TO THOMAS,” continues our writer, (Log. 48.) “Jesus said, ‘If two make peace with each other in this one house, they shall say to the MOUNTAIN: Be moved, and it shall be moved.’ So here we have exactly the same thing. And this is the great secret we must be able to solve — the ability to do this whenever needed, so that we may be THREE-IN-ONE, and ONE-IN-THREE — the real TRINITY (of three selves), functioning properly. Then, as it says in Ecclesiastes 4:12, ‘A three-fold cord is not quickly broken.’

“And in Psalms 133:1 ‘Behold how good and how pleasant it is for brethren to dwell together in unity.’”

To “move a mountain” in the Hawaiian gives us the code words nee and mau`a, in which the secondary or code meaning of the first is “to cause a change of mind,” and of the second, “a high place,” symbol of the Aumakua. This tells the secret. When the Aunihipili and Auhane (on “earth” shows they are the lower pair) are in agreement, or have the same purpose, they can contact the Aumakua and cause it to “change its mind,” or change the course of events.

A double check is to be found in the roots mau and (a)na, also detailed instruction concerning the method of working with the Aumakua. In mau we find the meanings of  “water flowing in a stream,” also “to wet,” also “to do repeatedly.” There we have the water symbolizing mana, and the flow is to the Aumakua to “wet” it or furnish it with the power to break down the aka pattern of things about to happen and change them as requested by the agreeing Aunihipili and Auhane. The root na is a shortening of ana, which has the meaning of continuing action such as we indicate by “ing” added to a verb. Three selves working together, with the needed repeating of the sending of the prayer and of the empowering mana, can perform miracles of which that of moving a mountain is a symbol.

“TO AGREE” furnishes still another coded clue. In addition to the meaning of “to be in agreement or of like intention” in making the series of prayers, there is another meaning, that of “to vanish,” which symbolizes the removal of any obstacle which might prevent the Aunihipili from doing its part in the prayer actions. It also can be considered the symbol of the “vanishing” of the unwanted condition.

“WHAT DO YOU KNOW BY NOW OF SUBUD?”

This was asked by an HRA recently. As many of you may be interested, I will give an answer here. I have not tried out the “latihans” or sittings in which groups of men or women work together after going through the not-too-clear process of being “opened” by some already initiated member of the Subud order. While I have read with much interest the books and other literature on the theories and methodology of the cult, and have studied with particular interest the reports in the books and in letters from my more experienced friends covering what happens to one in (and as a result of) “latihans” or group activities, I am unable to learn just what happens when one is “opened” or just what it is that they call “The Power,” and which is thought to take over the individual during the latihan exercise periods.

Emptying the mind and standing, waiting for the “Power” to take one over is, I understand, the method. In the “opening” the good and HIGH something is said to be made available to the candidate. From what I have read and from the reports I have had from the few HRAs who have gone through the experience, I am inclined to believe that laying oneself open in this way and inviting something to enter and take over and cause bodily reactions, or mental changes (over a period of time), may not be safe for everyone, especially for the mediumistic or the neurotic or psychotic. Spirits can take over under the guise of being the “Power” and some of the wild dancing and capering reported in the latihans sounds all too much like some spirit having itself fun.

“According to Zen” writes one correspondent, “we have to free ourselves from passions and desires to have our minds become still before we are ready for satori. The persons I saw making strong movements or walking or twirling out, apparently did so because the lecturer (and ‘opener’) had made them expect to make such movements. I think that the main thing is that we should become aware of more subtle movements within, not external movements. Of course, according to Buddhism in general, we can gradually attain enlightenment or satori through our meditations as well as freeing ourselves from desires, passions, feelings and thoughts, but it is slow compared to the Zen process where one works under a Zen master.”

In “THEOSOPHICAL NEWS & NOTES” there was recently an article on Subud by L. J. Bendit which was copied and sent to me by an HRA. I quote from it: “Finally, there is the matter of technique. The ‘latihan’ of Subud appears to involve a method of inducing dissociation of consciousness  i.e., in plain language, a certain degree of hypnosis. This brings with it a sense of lightness and expansion which is said to be ’surrender to God.’ It may well be this in some cases, but in others one hears of screaming fits and hysteria. One has to ask oneself whether this is indeed surrender to the Highest, while once more, remembering that there is an intuitive sense today of the need for release in modern man. But what is it that has to be released? In the early days of psychotherapy, ‘abreaction’ of emotion was thought to be an integral part of therapy; today its value is increasingly doubted. Together with this is the sense that we need to become ‘open.’ And should that opening not come from within, rather than as a result of external factors such as chants, ritual movements and the like?”

HRAs Mr. and Mrs. E. N. P., who wrote some time back that they had joined a Subud group, and would eventually let me know their findings, have made a final report. He wrote, “So far as I am concerned, SUBUD is a closed chapter. I am glad to have had the experience, if only to say that I know about it at FIRST HAND but it is not for me. As far as the local group goes, it disintegrated some months ago ……….

A NEW AND SIMPLE EXPLANATION for making the contact in map dowsing for water or oil or contacting the consciousness or force in the ikon or Tarpey healing pictures, has been suggested in a letter by HRA Hal Falvey, of Chicago. He writes, “Seems to us that the answer is, contact may be made just as easily one way as another -  not because of some elaborate off-the-object and onto-the-photo and off-the-photo onto the printing plates, etc., but by the simple desire to do so. Certainly, if a clairvoyant is able to go to a distant place and contact that place or a person there, the same faculty may contact an ikon, or whatever. More to the point, if one may contact the Aumakua, one should be able to contact lesser things. The map or photo or printed reproduction of an ikon photo, etc, simply serves to focus one’s attention, and a well trained Aunihipili takes it from there. One need not depend on things, as such, even potentized things, but can reach and touch them, or the Aumakua, at will, via the aka cord. Does this make sense?”

I reply: “Yes, it seems to me that if the Aunihipili can find an aka thread to guide it, or has the ability to go out into the world and find something simply by being told where to look, this might relieve us of the necessity of learning whether a potentized picture actually does radiate a force beam (as HRA Verne Cameron announced after testing the Tarpey healing picture with his “Aurameter”) or not. However, the mechanical mind seems never to be satisfied with anything less than a mechanical concept, as well I should know.”

HUNA IS THE ONLY SYSTEM TO OFFER AN EXPLANATION of how genuine apporting and materialization is brought about through spirit assistance. For this reason I consider the news from Spiritualistic circles our legitimate interest. All of which brings us to the largest storm in such circles in years.

SPIRITUALISTS’ “CAMP CHESTERFIELD” is the storm center

On July 10th, Tom O’Neil, editor of the PSYCHIC OBSERVER (Drawer 20, Southern Pines, N. C.), told in his journal how he and a friend attended seance activities at Camp Chesterfield to observe and study materializations with a camera using infrared film and with an instrument called the “Snupercsope,” which uses heat radiations to form a visual image on a contained screen, even in total darkness. The camera took pictures of anything dimly lighted with red lights. The pictures which were taken were published in the journal with a complete story of how the recognizable living assistants of the mediums had played the parts of materialized and vocal spirits. (If you want to see the pictures and read of the storm created in this lush “Camp,” send a few dollars for back copies. I have a copy of the September 10th issue before me, and in it the story continues to break with more pictures. You can read of all the tricks used by those who make a business of trying to fool the public.) It is a sad thing to see Spiritualism and Psychic Science given such a black eye at the hands of tricksters.

IN THE AUGUST ISSUE OF ASTARA, an answer, I suppose, was given to my report in an issue of the H. V. on my efforts to get from the Chaneys some spirit dictated statements in a Polynesian dialect to prove that the spirits who instruct in the lore of kahuna type healing are genuine and not just pretenders. In their advertising literature they say, “One of Astara’s principal activities is that of healing. Both Dr. Robert and Dr. Earlyne are healing disciples….

“They are both occultly trained in Kahuna healing arts. They work with scientific prayer, and are skilled in directing the flow of certain magnetic energies and the White Light to their Brother Astarians in need of healing, using mental visualizations, Mantrums, and an ancient knowledge of Etheric contacts and Astral Projections known and understood only among the Kahuna Healers.”

THE REPLY mentioned above was, I suppose, meant for me. I quote: “It is sometimes difficult for spiritual seekers to keep feet firmly implanted upon the Path. For instance, Astara has recently been criticized by a fairly prominent writer who, through his ignorance of Astara, made a number of statements which border upon the ridiculous. It calls to mind an old saying I first heard in the Michigan orchard country: “Go into any orchard and you will always find the most clubs under the tree with the best apples.” The Chaneys were in a box in answering my many questions covering the claims they make concerning their kahuna training. If they printed the things I asked in the H.V., they would divulge to their members the nature of the criticism, and this might have called for more of an explanation than was given apparently for the benefit of the few readers who get the H.V. I wonder just how they were “occultly trained,” and by whom, and where and when. I also wonder if they can give any Polynesian word to show that a kahuna had a concept of “White Light” which they say they project with “magnetic energies” to heal. If really trained by na kahuna, they certainly would not need to say that they used “Mantrums” or their knowledge of “Etheric contacts and Astral Projection,” these belonging not to Huna as concepts or terms, but rather to Theosophy. I am also reminded of a saying I heard mine from the lips of a woman who had been directed to go to a certain market in Mexico City to try to find and buy back a piece of jewelry which had been stolen from her.

The saying, in this market is, “If we do not have it today, tell us where it is and come back tomorrow.” Not suggesting, of course, that the Chaneys have not always gone to the source and found such things as “Masters” and Huna for themselves. One thing I will happily say for them, so far as I know, their spirit guide, “Zostar” (to whom one of the HRA “Astarians” reported teaching her small son to pray much to my discouragement) is their original discovery, and not one of the many “masters” made famous in earlier Theosophy or “occult” writings.

UNFROCKING ONESELF is so unusual on the part of a “Reverend” or “Doctor” in the ministerial field that such an act calls for notice. I have told how Tom O’Neil, owner and editor of Psychic Observer, has been exposing the trickery at Camp Chesterfield. Now I want to tell the delightful fact that in the issue of September 10th of his journal, he printed a picture of his certificate of ordination, carrying the signature of Mable Riffle as secretary of the Association issuing the certificate, she being one of those accused of having a part in the trickery being exposed from issue to issue. Over the picture he has the headline, “Minister Unfrocks Self! Tom O’Neil Goes Back to the Ranks.” Such delightful honesty is wonderful to see. It is to be hoped that some day all the people who use “Dr.” before their names will come clean and renounce such titles if they have come from the diploma mills as many of them have. In England, the people who have worked many honest years in Oxford or Cambridge for a doctorate, add “Oxon” or “Cantab” after the letters of their degree. Owning a doctor’s degree in former days meant something, and the honors paid the possessor of that badge of learning were earned. At present it is such a common thing for some self-appointed cult leader to have himself introduced as “Doctor” when the title is a phoney, that the experienced members of the audience at once ask themselves whether the speaker ever saw the inside of a university. Cheers for you, Mister Tom O’Neil!

THERE ARE STILL NA KAHUNA OF SORTS IN HAWAII I was told recently when three Hawaiian friends called on me. They all use the Bible as a background, but with a certain Huna knowledge put to use. Being outlawed, still, they keep their work secret, and will not try to heal Caucasians.

INTRODUCING OUR NEW RESEARCH PROJECT

I proposed, in a recent H. V. that we undertake the testing of a psychic-type healing method described years ago in his book, The Law of Psychic Phenomena, by Thompson Jay Hudson, Ph.D., LL. D. The book bears a copyright date of 1893, and was written soon after the peak of the interest in “Spiritualism” had passed. Orthodox churches and the scientists of the day (at least most of them) had fought hard to disprove the idea that man survived as a spirit and that he could come back to communicate with the living. English and American “Societies for Psychical Research” had already done so much investigating that the things seemingly done by the spirits, in and out of seances, could no longer be denied. Hudson was one of the men who greatly disliked the idea of phenomena being caused by spirits, joining those who believed that telepathy and suggestion could explain everything valid in psychic phenomena, and that trickery was responsible for all that could not be explained. He came to be the popular leader of the anti-spirit side. His books sold by the thousands and he was quoted in churches and universities as an authority.

EVENTUALLY THE DENIAL OF WHAT COULD NOT BE EXPLAINED went out of style as the study of psychic phenomena progressed and “cross correspondence” came to be recognized, in which a spirit arranged to give parts of a message to three or more mediums in different parts of the land. There were many other things which could much better be explained by the spirit theory, although even today, there are many, among them some of our HRAs (as mentioned in a recent H.V.) who will have none of the “spirits.” Fortunately, we do not have to belabor the question. The experiments in healing which were carried on by Dr. Hudson, and which he described in the book under discussion, have nothing to do with spirits. I believe the book has long been out of print, but it can often be found in used book stores. While not up to date in its materials and theories, the book was the work of an able man who did not content himself with theorizing. He experimented with care as well as enthusiasm to prove some of the points he wished to drive home. I will quote from Chapter XIV of the book. It was written to follow 190 pages in which he had argued very effectively to prove the points he pauses to summarize.

“It is thought that the following propositions have now been, at least provisionally, established:

1. There is, inherent in man, a power which enables him to communicate his thoughts to others, independently of objective means of communication.
2. A state of perfect passivity on the part of the percipient is the most favorable condition for the reception of telepathic impressions or communications.
3. There is nothing to differentiate natural sleep from induced sleep.
5. The condition of natural sleep, being the most perfect passive condition attainable, is the best condition for the reception of telepathic impressions by the subjective mind.
6. The most perfect condition for the conveyance of telepathic impressions is that of natural sleep.
7. The subjective mind of the agent can be compelled to communicate telepathic impressions to a sleeping percipient by strongly willing it to do so just previous to going to sleep.

…….. The conclusion is irresistible:  that the best possible condition for the conveyance of therapeutic suggestions from the healer to the patient is attained when both are in a state of natural sleep and that such suggestions can be so communicated by an effort of will on the part of the healer just before going to sleep.

“Over one hundred experiments have been made by the writer,” Hudson continues, “and by one or two others to whom he has confided his theory, without a single failure. Some very striking cures have been effected, cures that would take rank with the most marvelous instances of healing recorded in the annals of modern psycho-therapeutics ……

“I have taken care, in many instances, to acquaint third persons with the intended experiments, and to request them to watch the results, so that I have the means at hand to verify my statements if necessary.

“The first case was that of a relative who had, for many years, been afflicted with nervous trouble accompanied by rheumatism of the most terrible character. He was subject to the most excruciating spasms during his nervous attacks of rheumatic trouble, and was frequently brought to the verge of the grave. He had been under the care of many of the ablest physicians of this country and Europe, finding only occasional temporary relief. An idea of the suffering which he endured may be imagined from the fact that one of his hips had been drawn out of joint, by  which the leg had been shortened about two inches. This, however, had been partially restored by physical appliances before the psychic treatment began. In short, he was a hopeless invalid, with nothing to look forward to for the relief of his sufferings but death.

“The treatment began on the 15th of May, 1890. Two persons were informed of the proposed experiment, and were requested to note the time when the treatment began. They were pledged to profound secrecy, and to this day the patient is not aware that he was made the subject of an experiment in psycho-therapeutics. After the lapse of a few months, one of the persons entrusted with the secret met the invalid and learned, to her surprise and delight, that he was comparatively well. When asked when he began to improve, his reply was, ‘About the middle of May.’ Since then he has been able at all times to attend to the duties of his profession, that of journalist and magazine writer, and has had no recurrence of his old trouble.

“Of course, this may have been a coincidence; and had it stood as a solitary instance, that would have been the most rational way of accounting for it. But a hundred such coincidences do not happen in succession without a single break; and more than a hundred experiments have been made by this process by myself and two other persons, and not a single failure has thus far been experienced, where the proper conditions have been observed. In two cases the patients have not been perceptibly benefited, but in both of those they were notified of the intended experiments, and were profoundly skeptical. But these failures cannot be charged to the account of this method of treatment, for the simple reason that the fundamental principle of the system was deliberately violated. That is to say, the best conditions were not observed, in that the patient was informed beforehand of what was intended. In such cases the healer is handicapped by probable adverse auto-suggestion, as has been fully explained in former chapters.

“The principle cannot be too strongly enforced that neither the patient nor any of his immediate family should ever be informed beforehand of the intended experiment. Failure does not necessarily follow the imparting of such information, but when the patient or his immediate friends are aware of the effort being made in his behalf, there is always the danger of adverse suggestion being made orally or telepathically by his skeptical friends. The conditions are then no better and no worse than the conditions ordinarily encountered by those who employ other methods of mental healing. I have successfully treated patients after informing them of my intentions, but it was because I first succeeded in impressing them favorably, and their mental environment was not antagonistic.

“One fact of peculiar significance connected with the case of rheumatism above mentioned must not be omitted, and this is that the patient was a thousand miles distant when the cure was performed. Others have been successfully treated at distances varying from one to three hundred miles. The truth is, as has been before remarked, space does not seem to exist for the subjective mind. The only thing that operates to prevent successful telepathy between persons at great distances from each other is our habit of thinking.” (He goes on at some length to say that we must have full confidence that the contact can be made despite distance. He also explains that treatment times must be such that both healer and patient will be asleep – not as would be the case with one in England and the other in Australia.)

“… a lady, whom I had instructed in the process, asked me if I thought there was any use in her trying to cure a bad case of strabismus (crossed eyes), her little niece, about ten years of age, having been thus afflicted from her birth. I unhesitatingly assured her that there was no doubt of her ability to cure the condition. Full of confidence, she commenced the treatment, and kept it up for about three months, at the end of which time the cure was complete. A volume could be filled with the details of the experiments which have been made. The diseases thus far successfully treated by this process have been rheumatism, neuralgia, dyspepsia, bowel complaint, sick headache, torpidity of the liver, chronic bronchitis, partial paralysis, pen paralysis, and strabismus …………

“All that is required on the part of the operator is that he shall be possessed of an earnest desire to cure the patient, that he shall concentrate his mind, just before going to sleep, upon the work in hand, and direct his subjective mind to occupy itself during the night in conveying therapeutic suggestions to the patient. To that end the operator must accustom himself to the assumption that the subjective mind IS A DISTINCT ENTITY, that it must be treated as such, and guided and directed in the work to be done. The work is possibly more effective if the operator knows the character of the disease with which the patient is afflicted, as he would then be able to give his directions (telepathically or directly if the Aunihipili goes to the patient by astral travel in its aka body, M.F.L.) more specifically. But much may be left to instinct, of which the subjective mind is the source. It seems reasonable to suppose, however, that if the instinct is educated by objective training it will be all the better.

“………. every earnest effort to convey therapeutic impressions to a patient during sleep is inevitably followed by a dreamless sleep on the part of the healer. It would seem that the subjective mind, following the command or suggestions of the healer, occupies itself with the work it is directed to do, to the exclusion of all else, and hence the physical environment of the sleeper fails to produce peripheral impressions strong enough to cause dreams which ordinarily result from such impressions.

“Moreover, therapeutic suggestions imparted during sleep inevitably react favorably upon the healer, and thus his own health is promoted by the act which conduces to the health of the patient. And thus it is that the therapeutic suggestion may be likened to the ‘quality of mercy’ which is not strained; it droppeth as gentle rain from the heavens upon the place beneath; it is twice blessed; it blesseth him that gives, and him that takes.”

(Going on to page 203:) “……….. it must not be forgotten that the method of healing during sleep is applicable to self healing, just as it is to the healing of others. Indeed, perfect rest and recuperative slumber can be obtained under almost any circumstances at the word of command.” (He has been speaking of auto-suggestion.)

“Any other method of mental healing” (At this time Christian Science, New Thought, and, of course, Mesmerism and hypnosis were popular.) “where the subjective powers of the healer are called into action, entails a certain loss of vital power on his part, for the simple reason that subjective activity during waking moments is abnormal. It is true that when the work is not carried to excess, the physical exhaustion may not be perceptible, but any Christian Scientist will testify that any great amount of effort in the line of his work produces great physical exhaustion. And it is noticeable that this exhaustion ensues in exact proportion to the success of the treatment. This success being in proportion to the subjective power exerted, it is reasonable to infer that subjective activity during waking hours and physical exhaustion bear to each other the relation of cause and effect.”

There are other points of interest discussed by Dr. Hudson in this book, but in the above material we have all that is needed to enable us to try out his method. His theories match the Huna theories remarkably well, and we may say that in many things he almost rediscovered the knowledge of na kahuna.

IF YOU WILL JOIN ME IN RUNNING TESTS OF THIS HUDSON METHOD, will you drop me a line to say so? You will need to find someone whom you can treat secretly in order to avoid adverse suggestion, and then establish an aka thread of contact between the person and yourself. A signature in ink will serve, as in making contact for the readings of Psychometric Analysis or in the TMHG sittings. A photograph will do, or a handshake will fasten the aka thread to the other. The person selected for the experimental treatment must be someone whom you can observe as things progress, in order to see what results you are getting. A member of one’s family is ideal for the test.

While the list of “diseases” given by Hudson in his book is short, considering the fact that he claims  to have experimented, with some added help by friends, on over a hundred cases without a single failure, I believe we may safely work on any condition, regardless of its nature. If the condition is so bad that it calls for a miracle, then ask the Aumakua to join you in the treatment. We may be happily surprised by the results obtained. I know from personal experience that Hudson was right about the exhausting loss of vital power when much treating is done during my waking hours. Sometimes, when working in a TMHG sitting when emergencies were to the fore, I have had to lie down for a short time to rest after the work. I have seen hypnotists completely exhausted after an evening stage performance.

In passing, may I speak of a peculiar thing. For some strange reason or other I had never run across the book by Dr. Hudson now under discussion. Not until a few weeks ago when a copy was given to me by chance. While I do not agree with the writer on many points, his findings and theories might have helped me greatly at the time when I was trying to understand the ancient lore of na kahuna. The books he mentions would also have been helpful, as he drew many of his conclusions from the reports of experiments in the use of suggestion from them, to say nothing of the reports on investigations in the field of psychic science. I am surprised to see that even at the early date at which Hudson wrote, the subjective part of mind was recognized, and that his studies had also caused him to look upon it as a separate entity. I wonder what this man, with his brilliant and inquiring mind, might have made of Huna, had he come to know its ten elements as we do now.

I HAVE A SPECIAL REQUEST TO MAKE of those of you who join with me in the TIMHG sittings. Will you reach out and contact me instead of waiting for me to contact you? Make and hold the contact for several minutes. Too many of you for me to reach now in the allotted time. MFL

May, 1960

AFTER YEARS OF WAITING, A SPIRIT KAHUNA IS FOUND

It is great news and a most interesting story. One of the newer HRAs, living in Chicago, is a busy doctor, but he has found time to investigate mediumism and has been having seances with a woman medium who seems to have come from Algiers, and who calls herself “Princess,” but who speaks good American English at all times, even when giving messages (in the same voice without change) from great men of the past such as Plato, and moving on down the list to Abraham Lincoln.

A TAPE RECORDING was sent me on loan by Dr. O., when, at my request, he had asked the medium to see if she could get more information from a spirit who had been located at the request of Dr. O. and who had made some remarks about the healing methods of na kahuna. I had asked that some information be given by the spirit in one of the eleven dialects of the basic tongue of the Polynesian. In earlier years I had made the same request where other spirits who claimed to be na kahuna were communicating, and in no case were the spirits able to do more than make excuses. (It goes without saying that the “messages” given by these pretenders threw no fresh light on Huna.)

On the tape recording, after the kahuna spirit announced his arrival and gave his name as “Tanhane,” saying he had lived in Samoa at one time and had been a kahuna, I listened to the rich, deep voice of the Doctor asking that a kahuna healing ritual be given, particularly an invocation which might be used for instant healing.

The medium spoke for the kahuna spirit, using exactly the same tone and American diction as for all the other communicating spirits. The pretenders usually try to imitate a foreign brogue, but the “Princess” did nothing of the sort. She explained that the kahuna would try to give the healing ritual through her, but that it might have to be worked over a little to get it right after being spoken through her. She further explained that the kahuna was saying that the formula was, “You come, you see, you change forms and you master.” She continued, saying that the healer calls FOUR spirits of the invisible world and tells them what is wanted. They then bring invisible foliage and feed you to make you strong. The four spirits then stand by to do your bidding when you repeat the “ritual.”

After a little discussion, the ritual or formal invocation was given clearly and without hesitation, in what could have been any one of three of the Polynesian dialects. (I wrote it down in Hawaiian. Ponti pontu ha ha la lu, pronounced as  “pontee pontoo hah hah la lu.” The first two words were not to be found in the Polynesian dictionaries, nor was the kahuna spirit’s name given in the usual way. There is no “tan” in Tanhane but with the “n” taken out, the name becomes “Tahane” or “Kahane” which means “One speaking with the voice of a ghost.” (Broadly translated. The word for the middle self is “Auhane” or “the self which cries, whimpers, talks and, as a ghost, speaks in a faint voice.” The Auhane is the “talker.” This identifies it because the lower spirits and Aunihipili, as in the animals, do not have the gift of speech.)

We may say that the kahuna spirit probably did not give his real name, but simply identified himself as “the one speaking.”

Finding that the “n” was to be dropped from the name, it was at once guessed that it should be taken out of the first two words of the invocation to make them Poki poku (in Hawaiian) or poti potu.

The invocation, treated in that manner, however, did not make a freely worded prayer or command. It had all the appearance of a bit of the coded “Secret” similar to that met with in older healing invocations. A root translation to break the code was at once undertaken, and words naming things used to stand as symbols for something else were watched for from the start.

Poki is “to be united,” and here we have the symbol of making contact or temporary union with the Aumakua.

Poku means “to cry out” and was a word used by public criers to call attention when they were about to give a command from the local chief. It symbolizes the effort to call the attention of the Aumakua and make ready to unite with it or stand in contact via the aka cord.

Ha ha is the much used symbol of taking on a surcharge of vital force with heavier breathing. As the purpose of taking on a surcharge when contacting the Aumakua is to give the mana to empower the Helping Parental Pair to do what must be done to answer the prayer for healing or other help.

La means “light” and this symbol repeats the information that has been given in the first two words — the information that it is the Aumakua which is to be contacted.

Lu has the meaning of “to plant small seeds” and here we have the symbol of making the thought-forms of the thing desired and of sending them along the aka cord with the mana flow to the Aumakua so that the “seeds” may be “grown” into the desired condition.

The cryptic phrase, treated in this way, at once gives back the ancient method used by na kahuna. It is not a prayer or invocation. It is, rather, a coded description of the several steps to be taken to perform the  complete healing rite or action. In its code it would be meaningless to one not already initiated into the general beliefs and practices of na kahuna. It is NOT a set of words to be used as a magic incantation to cause healing. It is more like a prescription for a healing action. Moreover, it would seem that the communicating spirit kahuna was presenting his credentials, so to speak, knowing that they would be passed on to me and that I would have the insight to check them for genuineness.

THE DESCRIPTION GIVEN IN ENGLISH of the ritual or method to be used, was next to be considered. As I could make little sense out of the “You come, you see, you change forms and you master,” I followed the usual procedure, that of translating the main words into a Polynesian dialect so that the several meanings of each word could be noted as well as the meanings of the root words making up the complete words, or Kokoke, nano, malulu, lanakila. (Hawaiian was used and alternate words sorted to select the ones with the meanings which had value from the point of view of the “code” used to conceal the “Secret” by na kahuna.) The translation, when decoded, gives also the steps to be taken in the healing action or ritual. I list them:

1. “Come” or kokoke. The word means “to approach someone,” but has the alternate meaning of “the braided cords” or “to drag something along with a rope.” The “braided cords” also may be a net used to carry a calabash or package. The aka cord which connects one to the Aumakua is the first thing indicated, and it suggests at once that the coming is to the Aumakua and is a making of contact. However, the secondary meaning of “a NET” is very important. The complex or fixation, the guilts and the hurts for which amends have not been made, all come under the symbol of the “NET” which entraps or snares the person who must be cleansed (kala- ed) of these things that are “BLOCKING the PATH” to the Aumakua. So, the first step is the one of cleansing the patient to make him ready to receive the healing. As a part of the step, the contact with the Aumakua is made by the “opening of the path” or “restoration of the light,” as opposed to remaining ill and in the “condition of darkness.”
2. “See” or nana, or often lana, the latter word meaning “to float.” The secondary meaning of nana is “the spider’s web,” and again we see repetition of the symbol of the “thread” of contact with the Aumakua and again the entangling “net,” this time in the form of a “web” to trap the victim. The alternate word, often improperly used, is lana, and in its doubled form of lana lana it means the cords or ropes used in constructing a thing that will “float,” as a canoe. The healed and normal condition is symbolized as floating on water, symbolizing the supporting and necessary mana supply. The “sinking” condition is the one of sickness and lack of strength. The symbols point indirectly to the accumulation of mana to be given on the aka cord to the Aumakua to be used in healing the patient, but any initiate kahuna would know that the “floating” calls for the mana.
3. “CHANGE FORMS” or malule. Here the root, malu, has the meaning of  “to soak in water,” and at once we know that the “changing of forms” done by the Aumakua to replace bad tissues or conditions with normal and good is to be accomplished by fairly saturating the healing “Selves” with mana, as symbolized by water. The root lu, means “planting the seeds” and again we have the symbol of the making of the thought-forms or mental picture of the desired condition, and of the presentation to the Aumakua on the mana flow, the “seeds” to be “grown” into the answer to the prayer plus action. In English we have no words with the exact meaning of the malule of the Hawaiians and other Polynesians. We have yet to recognize the nature of the transformation process involved in such healing as is under discussion. The root lule means the “moving or shaking FAT of a very corpulent person.” The symbol of the fat is that of something easily changed in shape, and suggests change in form and substance.
4. “TO MASTER” or lanakila, describes in the root, lana, the healed condition in the meaning, “to float,” which is the opposite of the “sinking” or ill condition. As we get the meaning of the rope used to tie together the outrigger parts of the canoe, we have a check by repetition on the word nana, “to see,” and this makes sure in the coded meaning that the importance of the aka cord and the Aumakua at the upper end of it is not forgotten. The second root part of the word for “to master” is kila, meaning “to be strong.” It shows the normal strength of the sick person restored. But the roots of kila are part of the coded meaning, ki being “to spout water upward from the mouth as a swimmer,” this providing the much used symbol of sending the mana to the Aumakua. The second root, la, is “light,” and repeats the information that the “dark” condition of illness has been corrected and the “light” or normal condition restored. The formula is stated in a different way, but covers the same basic points in the healing rite, and lays stress on the preliminary cleansing process which “opens the path.”

THE INSTRUCTIONS FOR PERFORMING HEALING, (given at the bottom of page 1) in which four spirits are called and told what was wanted, and who then brought foliage to feed and strengthen the healer before waiting to be “called to do your bidding” was seen also to be coded and was translated into Hawaiian.

I will not bore you with the technical details of the words and their root symbols or code significance, but give the gist of the instructions. First of all, it is the Aumakua who is called. The “FOUR” spirits is a blind to hide the secret meaning from those not initiated. But, the word for “four” also means “to stretch a cord” and this is the standard symbol of making contact with the Aumakua and giving it the gift of mana as well as the thought-forms of the healed condition. (To “stretch” the cord is to put it into use.)

The mana, once given to the Aumakua, is changed in some way, as to a higher potential, and returned to the healer so that he is filled with the high mana which can be given the patient by “laying on hands.” In the legends of Polynesia, the gods are sometimes said to draw mana for their work from the green things growing on the earth. In the word for “feed” we come upon the roots of the old symbol words for the “net” and know from this that the cleansing of the patient to open the path must be accomplished as part of the work. The roots for the word for “bidding” (kauoha) stress very strongly the need for the cleansing of the patient, the roots signifying snares made for birds with strings and by smearing sticks with bird lime, also indicating that the spirit so ensnared is one belonging to the patient — the Aunihipili as well as the Auhane. The roots also mean “to be crucified” or hung on a cross, which, to na kahuna, appears to have been the symbol of the fate of the uncleansed, guilty, obsessed or complexed individual in need of healing of body or spirits in need of “salvation.” (Antidating A.D.1)

THE GREAT IMPORTANCE of this set of instructions is, to me, the part dealing with the strengthening of the HEALER by feeding back to him the high mana. I think that this may have been intended as the answer to the question which has recently been brought up by the report of the miraculous healing accomplished by Terte, the Filipino healer. It was learned that he, like other “spiritual” healers, does not know how he does it. What they all do is to get set to do the healing, then wait for something to act through them and bring about the desired results. Some pray to God. Some, like Harry Edwards of England, think they call spirits of the departed to work through them. Not one can teach a beginner to do more than to invite the POWER to work through them or to go afar to heal, on their own, those persons at a distance who have asked for help.

AGAIN WE ARE THROWN BACK ON OUR OWN RESOURCES, and I begin to see clearly that it would do little good to travel to see Terte and to try to get from him the secret of his healing. He would, doubtless, tell me to pray and to try to get the Power to come into me and work through me. He might add that if I had experienced an illumination, as he had done, and if I had some natural talent for the work, I might eventually develop into a healer. But all this we have heard before. There seems to be no secret method in use, not even a method which the healers, themselves, fully understand. To complicate the matter, the communicating spirits involved, supposedly, in the healings, give conflicting explanations of the mechanisms employed. They seem very often to be used by na Aumakua, but to be unaware of the nature and identity of those same na Aumakua.

AS I SEE THE PROBLEM OF HUNA HEALING at the moment, everything hinges on supplying the Aumakua with a sufficient a mount of mana so that it can then send it back in its potent form to fill healer and/or patient so that it can be used by the Aumakua to cause changes in the body to bring about the healing. The same may apply in a different manner to the changes which must be brought about in the lives and/or circumstances of one or more people to correct poverty, social tangles and the like. This latter operation might take a number of prayer actions to keep the needed supply of mana at top level.

One of the reasons for our failure to develop healers in the ranks of the H.R.A. may be that we have not learned to accumulate and offer a large enough supply of mana. I am speaking of the instant healing rather than the slow healing which we seem able to accomplish where the path is clear.

Another possible cause of failure is that we have not given the necessary time to learning the healing art of na kahuna. We all have to make a living, and as this school of healing has no standing before the Law, the would be healer would stand the chance of being jailed before he got well started. More than that, if the instant healings were accomplished, the doctors already in the field would, as they always do, try their best to put a stop to such competition. One would have a profession which one could not practice.

Perhaps the best thing to do at the moment is to keep up the work of the TMHG (which now has its time put forward an hour by the advent of daylight saving time in California) and to see if we can get a little more definite information from the spirit kahuna on just HOW to accumulate and use the mana surcharge best. There might be a special method or knack. Unfortunately, in all the studies of the words used by na kahuna, we find the information that such a surcharge must be obtained, but we get no exact instructions to tell us just how to do the accumulating and sending of the flow. We might even be able to get a line on a simpler and more direct way to remove the fixations from the Aunihipili. At least we can hope to get verification of the conclusion that the shock method, in which a heavy mesmeric shock of accumulated mana was used by na kahuna was correct. The “deep analysis” of the Freudian method, standard in all Government hospitals, is very slow, very expensive, and very uncertain. Ron Hubbard’s Scientology, once proclaimed as the new and simple method of bringing a complex to the surface and draining it off, seems more like a passing fad than a scientific method. I will do what I can to follow this lead, and will report results.

A THING THAT STRIKES ME is the probability that the ancient coded instructions for Huna healing may have been what gave rise to the many “MAGIC FORMULAS” current in olden days when it was often believed that if one could pronounce in just the right way some bit of gibberish, something of a special nature would occur. Together with the belief in the power of the “word” or of the invocation or prayer, there was often a belief that a certain act or set of acts must go with the recital. Or the drawing of a special talismanic figure might also be necessary. In the Catholic Church we find distorted Huna beliefs and rites, so it is not at all surprising to see certain prayers accompanied by certain movements such as the “crossing” of oneself, etc. Once we see clearly how such things originated, we can realize how useless are the outer
words and the mistaken “actions” accompanying them. The hidden inner meanings must be restored if we are to have the least chance to find initiate na kahuna again in our midst.

FOR THE P.A. TESTS THIS MONTH

Go back to the May issue of FATE if you will, and turn to pages 90 and 91. There you will find an article by Fred Archer on the drawing of portraits of the dead by Frank Leah. Some HRAs may recall the fact that the medium, Jessie Curl, who picked up a spirit when passing through Samoa, who called himself “Hoo Ola” (“Make Life”) (as told in one of the earlier BULLETINS) visited Frank Leah to have him draw a portrait of another spirit guide long familiar to her. The artist took up his crayons and looked psychically for the old guide, but could see only the old Polynesian spirit. It was Hoo Ola and he announced that he had taken over and that it was HIS portrait that should be drawn. They told him to go away and let them get on with the drawing of the other guide, but he refused. He took hold of the artist’s hand and started making a portrait of himself. They gave up and he allowed Leah to go ahead with the drawing. (I have a rather worn photograph of the drawing made by the artist.)

In the article in question we have two photographs, taken some years apart, and showing, according to my readings:  a 275 and  276. The personality circles are clockwise but waver a bit. The reading from the drawing made by Leah, after seeing the spirit, but without seeing a photograph of the subject, gives a reading of:  274. This seems odd, as the degree reading was 376 in the photograph of the man at a later period in his life, and one would guess that he had evolved a little. As a spirit he seems to have fallen back two degrees. It may be my mistake in making the reading, and I would appreciate having you run checks and letting me know the results you get. Particularly, I would like to know if you, also, get over the drawing a peculiar shivering of the pendulum and the thread which supports it. This is a new thing to me.

WE HAVE VERY FEW PRIESTS AND PASTORS in the HRA

For some time this puzzled me, especially after we had discovered the coded Huna in the Bible, particularly in the New Testament. I thought any Christian leader should be vitally interested in this new light on the origins of Christianity, but they were not. I sent copies of my first two books to the Pope, but had no response. Later on, when I became able to use the Brunler Bovis Biometer system to classify types of intelligence, I set about reading from the pictures of these “Men of God.” A few years ago I found in LIFE magazine pictures of all the leading Catholic and non-Catholic churchmen who had attained fame. I found from the readings that they all fell into the levels under the 340 degree spot, and most of them were under 325. In the April 25, 1960 issue of our American magazine, TIME, I came across the picture of a woman, The Rev. Margit Sahlin, who had recently been ordained and made the pastor of a Lutheran church in Sweden, where women are only now being allowed to enter that field. My P.A. reading for her was  312 degrees. This is a level in which good talkers and preachers are often found, also the very vocal politicians. Care to check my reading for this smiling and clockwise good lady?

On page 110 of the same magazine is  a picture of “Doctor” Brinkley, a man well known to people on the California side of the U.S. He operated radio stations and also advertised his medical services in a large way. He was stripped of his license to practice and then hired licensed doctors to run his clinics. Forced out of the U.S.A., he set up a radio station just over the Mexican border and continued his questioned operations. Eventually he went broke, and died in 1942. He is an interesting example of a man with a reading which, to onewho could know his P.A. reading, should be shunned as a physician. Care to check with me? I get  362, the Aunihipili being counterclockwise and the circle wavering and uneven. A clever and intelligent man whose destructive Aunihipili tripped him up badly.

MANY THANKS FOR THE OFFERS OF HELP IN THE TERTE MATTER. Several of the HRAs very generously offered what they were able to help me pay my expenses the plan has been in going to visit Terte in the far islands, but 4L, given up, at least for the present. As explained earlier in this issue of H.V., we learn that he does not know what works through him to cause the miraculous healings or how to train others to do more than invite that power to work through them. The offers of help were warmly appreciated.

WHAT STUDIES AND INVESTIGATIONS WOULD YOU LIKE to see taken up in the Huna Vistas? The study of the Taro Cards and their secret order and symbology is about ended unless we decide to take up the use of the cards as markers in Astrology and to comment on many unverified “teachings” blamed by the writers of books and courses on the Tarot Cards. I have sent out about 100 “tinned letters” in answering correspondence this past month, asking this same question, but few replies have come back. I find that it is very difficult to find and present material which pleases more than a fraction of the HRAs. Some like the Taro studies and are enthusiastic. Some are saving the H.V.s to go through them when the studies are completed. Others are very frank in saying they have no interest in the symbology of the Taro, even if it does appear to offer verification of Huna ideas. ???????

PROCEEDINGS OF THE LODGE OF THE ANCIENT ORDER OF THE HRA TARO – Initiatory Unit Ten

THE INITIATES OF THE 9th DEGREE of HRA TARO are assembled and have taken such chairs of office and of out-of-office as they have seen fit. They wear a fine assortment of magnificent robes, many embellished with the symbols of the Major Taro cards. Cigbo has materialized and is dressed in a neatly trimmed coat of fur which he fondly hopes will, at this time, make him resemble one of the animals pulling the Chariot of Card VII. From time to time he raises his fur ruff around his neck to try to look like the lion of the Strength card, No. VIII. To be sure that his office is not forgotten (that of Doorkeeper), he wears a small gold key suspended by a ribbon from his neck. Having no Chariot to draw, and no Charioteer, he pulls behind him his cigar box, mounted on spools for wheels, and glittering emptily with a tinseled star left over from the Christmas tree of 1959. He hopes that all who see it will think it is a Taro PENTACLE. In his box, just to be safe, he has brought along a small hatchet (being unable to find a sword such as the Sphinx of Card X, the Wheel of Fortune, holds at the ready in one paw. He plans to change his costume to that of the Sphinx if an emergency should arise, and will then have his hatchet close at hand should there be a call at any time for someone to CUT the cards).

OLD HIGH CARD, costumed as the Hermit, card IX, calls the Lodge to order and places his best new deck of cards on the altar. Cigbo seizes his hatchet and rushes forward to CUT the cards. He is restrained with difficulty and a dollar bill is placed on the top of the deck, whereupon Cigbo drops his hatchet and begins with all humility to go into his best ritual of worship.

OHC ADDRESSES THE LODGE. “You are all invited to accept the gift of the TENTH DEGREE of A.O. HRA Taro at this time, but Cigbo wishes to remind you that it is customary for all who are initiated by COURSES into the mysteries of the Tarot Cards to tithe 10% of all they earn. That is what the ‘10′ of this degree stands for, at least everywhere except in our Lodge. All Lodge members who have successfully escaped the 10% tithe for as long as the past thirty days, however, may consider themselves blessedly immune and may have an oak wreath placed under the emblem of the TENTH degree when worn on ring or badge, as the illustrious “Minus Ten Per Centum” (written or engraved 10%).

A MEMBER RISES TO ASK, “Why should we have the wreath from oak leaves, when the PALM is our official tree? Does not the Master Fortuneteller always get his or her PALM crossed with silver?” There is wild applause on the part of the members. OHC yields to the pressure and says, “So be it.” He looks for a piece of silver so that he can cross his palm to seal the bargain, but finds no pocket in his Hermit’s Robe costume. He takes the dollar bill from the top of the Taro Pack on the altar and solemnly crosses one palm after the other with it. Cigbo, forgotten for the moment, takes his small hatchet and cuts the cards with it, completely ruining the three advertising cards which topped the pack. He is scatted loudly.

OLD HIGH CARD clears his throat and says seriously, “All kidding and katting aside for this time. I propose that we try our several hands at some test fortunetelling. I am sure that the men who hope to be nominated for the presidential race will be most pleased to have us learn whether or not they will be nominated. It will save endless effort and expense on the parts of those who can be told that they will just be ‘also rans.’ As we have but two at the moment mentioned as possible Republican nominees let us run the Taro Cards for them.” A card table is set up before all members who have packs, and all cut and draw for the PAST of Mr. Nixon. The draw by OHC is:

HANGED MAN No. XII (drawn first and placed at the left as we read from left to right. Some difficulty in the past and a lesson to be learned. It is a moral or spiritual lesson, perhaps connected with the next card drawn, which is:

VII OF SWORDS. (Check your illustration sheets to see what these cards are as drawn.) Our short list of meanings given in H.V. says of this card, “Sees tricks being played by one or by the fates and enemies or obstacles.” An embattled politician perhaps.

KNIGHT OF WANDS. Meaning was given as “Knight knows.” Experienced as a politician and going forward at a fast pace, well armed.

ACE OF CUPS. Meaning, The inspiration or idea or desire for Cup things. Perhaps the desire for love of the voters and high place

IX OF WANDS. The plan almost worked through. Fair success in PAST run, matching his success in getting to be a Senator, then the vice president, almost the fulfillment of highest desires.

DRAW FOR THE PRESENT: (Check page 10 of H.V. No 7 for meanings to be used for the Major Arcanum cards.)

THE SUN XIX, a Major: Highest success in all things done two by two and fitting election with the President to a high place.

IV OF PENTACLES : Things tighten up. One hedges and holds on uncertainly to cash. This card may reflect uncertainty about future.

ACE OF PENTACLES: Money hopes and plans start the effort going. Present efforts to get nomination seem well started.

ACE OF CUPS: Again, the inspiration or idea or desire for Cup things. Undoubtedly the great desire is to be nominated and to be loved enough by voters to be elected President.

THE EMPRESS III: (Second good major in this draw.) Material success in undertakings in woman’s sphere of work, arts, family. All needs filled. As he is a man, and as woman plays second fiddle to men, generally, this could be made to fit his sitting pretty while playing second fiddle to the President. All is well so far.

DRAW FOR THE FUTURE: (The nomination is kept in mind in drawing.)

V OF WANDS: Childishly simple things seem to upset plans. This is half way through the suit of ten cards, ending one cycle and making way for the start of the second part. Nothing conclusive.

II OF PENTACLES: Progress, with juggling of funds and the means of getting started.

II OF WANDS: Plans how to get forward to the goal of nomination (as we are reading for success in that field).

VI OF WANDS: New start and indications of small success. This is the beginning of the second start of the wand or plan suit. Not very conclusive.

JUSTICE XI: (The only Major in this draw. ) One will obtain justice and wrongs will be righted. One will right wrongs done others. Aumakua will help. This card seems to foretell something from out of his past coming to bear on his chances of being nominated. My judgment from the cards is that there may be unexpected upsets at the last minute. Might get kicked upstairs into the Supreme Court like Warren is said to have been.

GOVERNOR NELSON ROCKEFELLER is the possible second man in the running for the nomination, so let us run the cards for his chances.

DRAW FOR THE PAST:

Queen of’ Cups: Someone clings to an old dream.

LX of Cups: Successful end of quest near. Has been sitting pretty.

VIII of Wands: Sudden changes, travel, moves. He announces himself a candidate, then withdraws.

IV of Swords: Sees plans held up and an enforced wait. That fits.

VI of Pentacies: New beginning is made. Money divided for self or given to others. It costs money to campaign.

DRAW FOR THE PRESENT:

Knight of Swords: Knight rides fast to right wrongs. (He and Mr. Nixon, both? Odd.)

VIII of Wands: Sudden changes, travel and moves. Not apparent, but might be things moving behind the scenes. A draft?

King of Wands: Helpful. He helps or his friends help him.

VIII of Pentacles: Plans go well, etc. (He has all needed money.)

DRAW FOR THE FUTURE:

V OF WANDS: (Again!) (Keeping only the presidential nomination in mind.) Childishly simple things seem to upset plans. We are reminded of this card in Mr. Nixon’s run. Could this point to the usual uncertainties of politics, and especially in the convention due in July? (Too bad you HRAs in other parts of the world have so little interest in this election.)

TEMPERANCE XIV, a Major (whose number we have changed to XII): Contact will be established with the Aumakua and good on inner and outer levels will come. Hardly fits our question but may indicate that he is foreordained to be nominated. ????

ACE OF CUPS: Again the old inspiration and desire seems to return.

IV OF SWORDS: Sees plans held up and forced to wait. Could be a delay before the convention.

THE WORLD XXI: The most fortunate card in the pack. Top success in both material things, in love, inner growth and progress. This is really a trump card and betters anything Mr. Nixon’s run showed. My judgment is that events will cause him to run and that he will be nominated. Watch for unexpected developments between now and convention time. Also, make your own runs and decide for yourself, from your psychic “feel” for the meanings of the cards you draw, who will ride the elephant when the big convention is over and the contest is on.

THERE IS A SLIGHT COMMOTION IN THE LODGE as some of the members are caught putting back cards they do not like when drawn. Battle lines begin to form, Nixonites on one side and Nelsonites on the other. Accusations begin to fly thick and fast. Cigbo takes up his hatchet and stolidly forms a third line. He is not at all sure which party he favors, but he declares that anyone who puts back cards and refuses to play fair with HIS candidate (whomever he later decides that he shall be)  will “get the ax” in the form of his little hatchet. He seems suddenly to fancy himself as a “Hatchet Man,” having looked at too many TV programs of late. Ol’ High Card laughingly restores order, scats the kat, and sets about performing the Lodge closing ritual.

Max Freedom Long

Dec. 10, 1955

EXTRA EXTRA! WE BREAK INTO THE NEWS!

The new 96-page magazine, edited by none other than our own HRA Irys Vorel, and named COSMIC GUIDE, should be on the larger news stands by the time you receive this Bulletin, and in it will be an article with pen sketches of the house here in Vista and an account of how we prayed it into actuality. The first number will be 25$, but later numbers probably will cost 35c. The subscription rate for seven issues is $2. If you fail to find it on the newsstand, send 50$ for a copy, if you wish one, to Cosmic Guide, 261 Fifth Ave., New York, N.Y.

I hesitate to say, “Subscribe!” owing to the fact that a few magazines which I recommended as they started out bravely, soon folded and the balance of the subscription money went up the spout (wherever such spouts lead). However, this one is backed by experienced magazine publishers and promises to last longer. It will contain much material not to be found in magazines of the ordinary type, and may stress the success had by various persons in using what we may call “metaphysics” in a very broad sense – even stretching the word to cover Huna, which is like to nothing else in that general classification. THE ROUND ROBIN magazine, published by our friend of many years, H.R.A. N. Meade Layne, immediately comes to mind when speaking of magazines which are hard to keep going, but which give evidence of having seven lives (like our own HRA “kitty,” the imaginary “Cigbo,” who is, in reality, our cigar box where HRA donations are kept for the short periods before they are taken out to buy stamps and paper and all the many things needed by our work.)

The ROUND ROBIN is the journal of the Borderland Research Associates (the BSRA, for short), of which I have long been a proud member. Everything is grist for its mill and it has become rather fabulous because of its recognition of “news” entirely overlooked by the journalistic world, or carefully avoided for various reasons. It scooped the world in reporting the first news of flying saucer type objects and stating that they were NOT something with which we have been long familiar. Editor Meade Layne, a man of most penetrating insight, has stood like a rock in the midst of the wild storm of information, lies, charges, denials, false explanations and so on and so forth, always weighing for us the evidences and giving the explanations of the “saucers” which seem nearest to reasonableness. He has overlooked no possible source of information, and has been the only able researcher of whom I have knowledge, who has weighed and balanced and sorted out the mass of statements made by spirits through mediums.

When the big news does break and we can be sure at last just what is in and behind the U.F.O. mystery, I am confident that Mr. Layne will be first to give it to us, either in ROUND ROBIN or in his “Bi-Weekly Release” of several mimeo pages, called CLIPS – QUOTES and COMMENTS. ($5 for 12 issues; $2.50 for 6.) (ROUND ROBIN is $5 the year, and gifts are solicited in addition, as this is a mimeo magazine and therefore very expensive to make up and send.) Address N. Meade Layne, 3524 Adams Ave., San Diego 16, Calif. Also ask for a list of reprint and original material of value.

STRANGE NEW LIGHT IS SHED ON CHRISTIANITY by the answer which I managed to work out from the language used by na kahuna. HRA Mike Bolakas wrote: “… I would like to know what Jesus meant by, ‘The meek shall inherit the earth.’ This question has bothered me for some time since meekness does not seem consistent with our American heritage and second, I’m not too sure the earth is worth inheriting, although I am glad to acknowledge that the earth has improved for me since I first wrote you.”

ONE OF THE STRANGEST DISCOVERIES IN MODERN TIMES, at least to me, has been the fact that na kahuna of remote ages invented a language in which their priceless HUNA or secret knowledge could be hidden in such a way that only an initiate into the lore could get at the hidden meaning.

THIS WAS “DOUBLE TALK” AT ITS FINEST because one could say such things as, “Blessed be the meek, for they shall inherit the earth,” and only a kahuna would know that the “double talk” of Huna was being used. The word “meek” in this case has, in any language, the meaning of “meekness,” and nothing else. But in the “sacred language” (which has come down to us carefully preserved for at least 2,000 years), the word is made up of two small root words, each of which has a special set of meanings, and each of which points out elements in Huna which are represented through symbols familiar only to na kahuna. The use of the symbol meanings really made this TRIPLE TALK but, once one knows the symbols, and once one pauses to study the meanings of the separate root words, the “secret” is laid bare and how often such a disclosure has amazed me. How often has a puzzling statement come to show forth a blaze of enlightening information concerning Huna, (and granted that Huna is the true or correct science of mind and “selves,” as I believe it to be, what a blaze of light is cast on the NATURE OF TRUTH ITSELF)!

THE ORIGINAL version, (translating it back into Hawaiian, as is to be found on page 13 of the Hawaiian-English New Testament) reads thus: (Matt. V,5.) “Pomaikai ka poe akahai, no ka mea, e lilo ka honua is lakau.” Literally we may translate: “Made proper and correct are those who form the company of the meek, for they shall inherit the (here we must carefully consider the various meanings of the word honua, as given on page 216, the Andrews Hawaiian-English Dictionary of 1865) (l) flat land, (2) a resting place, (3) a foundation, (4) the bottom of a deep place … (5) (used as an adjective) something preceding or going beforehand  (6) (used as an adverb) gratuitously, without a cause, naturally, thoroughly, entirely, altogether.

FROM THE ABOVE we see that in the word for “earth” we have the triple talk symbols in use. The “foundation” was the basic facts of Huna which a kahuna must know. This set of facts was considered freely given by God, and to be entire and complete. It was the foundation of foundations, the bottom of the bottomless pit. It was the easy flat land to live upon and cultivate, not the rugged mountainous country. It follows that we must next look to the word “meek” to learn what manner of man can “inherit” this foundation knowledge upon which the central structure of Huna rests, and in which one may find a “resting place” or the firm conviction that the ultimate in TRUTH has been received.

HUNTING THROUGH THE BIBLE FOR A MEEK MAN whose life will show us what a meek man really is, we come upon the man of fame who had the peculiar title of “The most meek.” This was none other than Moses, but he is seen to be anything but “meek.” He was a man born to rule, reared in high places, an intimate of the great, the powerful and the learned of his day in Egypt. He was also, if we can believe what is written between the lines in the fragments given over to the Huna code, an initiate into Huna.

THE ENGLISH WORD “MEEK” carries the same meaning as similar words in many other languages. It is a basic idea and it has changed but little in borrowings or translations. It always conveys the meaning of gentleness and HURTLESSNESS in contrast with hurtfulness and wildness of fury. Na kahuna always stressed this hurtlessness as something very necessary to anyone who aspired to gain initiation into the Secret. That is the outer meaning.

NOW TAKE THE DOUBLE TALK MEANING and we have the word for “meek” made up of two smaller words, aka and hai, to give us akahai. Together, they mean “meek” or “hurtless. The root sounds were often made to overlap by the inventing na kahuna who were responsible for the language of the Secret. Thus we may have the full word divided into several sound components:

AKAHAI: or aka`hai: “meek, gentle, harmless, etc.”

• ak aha  i “cord or string,” (the aka cord)
• aka -hai- “to light up,” the shadowy outline of a person or thing” (our Huna aka body, the substance of which is, in modern terms, “ectoplasmic,” and which is drawn out to form aka cords or threads used in telepathic contact with the Aumakua or the persons or animals to whom telepathic messages pass).
• aka ha  i “to breath heavily” (This heavy breathing is done in accumulating a surcharge of mana to send as an offering to the Aumakua and to furnish it with earthy power for use. Ha is a symbol of accumulating and sending the mana and therefore, of contacting the Aumakua and getting it to play its full part in living the life of the man – in answering Huna-type prayers). Ha also means “a trough”or ditch or pipe through which water is made to flow. This is always, in Huna, the symbol of making MANA flow to the Aumakua along the aka cord of connection. And it means “to dance,” and here symbolizes the religious type of dancing before the Lord, or contacting the Aumakua.
• Aka`hai gives us the second part of the word for “meek” and it has several significant Huna meanings. (l)”to open the mouth and speak.” (See the opening passages of the Sermon on the Mount, “and he opened his mouth and taught them.” This way of putting it should at once warn a kahuna that there would follow commonplace sayings but, also, at least one in which will be hidden a Huna meaning of value.) (2) “to break off or stop doing something,” (as one might stop being hurtful, and so NOT “meek” in the Huna sense, outwardly or inwardly). (3) “another” (This pronoun seems to point to the Aumakua as the second party involved in the whole act of being “meek” – of taking the basic or foundation action of Huna.) (4) “to be vain or proud” (This, in itself, is enough to tell any initiate that being “meek as Moses” has nothing actually to do with lowly place. One may be, as Moses, proud, perhaps vain, but, at any rate, a great leader, willful and brooking no interference from lesser men.) (5) “A sacrifice at an altar” (To the initiate kahuna, the only sacrifice of value was the sending of mana along the connecting aka cord to the Aumakua, so this meaning in itself would be all that a kahuna would need to tell him what was intended by ‘”meek” in its Huna sense.) (6) “to put or place in” (as mana “placed” in the Aumakua).

NOW CONSIDER THE WORD “BLESSED.” The English word comes to us with the meaning of “sprinkle with sacrificial blood to purify.” In modern usage, it has lost the meaning of  “to consecrate with blood.” And, as na kahuna knew that mana was the only thing to be used as a “sacrifice,” we can expect their word po`mai`kai (for “bless”) to have no connection with blood. This is seen to be a correct assumption. The dictionary gives us, “to be handsome, good, fortunate, prosperous, comforted and at peace.”

The roots of the word, as set off by hyphens above, give us darkness, lack of enlightening knowledge, (root po) plus (root mai), sickness, weakness and fading – (the latter being the symbol of lack of mana and NOT sending a surcharge to the Aumakua). (Root kai), “to lift up, as on the hands,” “to transfer” (giving us the symbol of the thing to do to correct or “bless away” darkness and all of our ills). This is to reach up to contact the Aumakua, as we raise the hands in prayer, and to transfer something, in this case the kahuna knows it to be mana and that it is given to the Aumakua so that our troubles can be removed and so that we can be made correct and right and as a normal person in working contact each day, with the Aumakua, should be.

PLEASE BEAR WITH ME, as I give these root and symbol meanings at what will be tiresome length to most of you who would be better pleased if just the final results of the study were set down in brief. I still, for some reason or other, seem to hope that the men who make a profession of religion will some day come belatedly to agree to examine the proofs of the correctness of my findings concerning the inner, secret, and hidden meanings behind the religions which they profess to believe to be the ultimate in truth and dogma. Recently a letter came, written on the stationery of a Protestant church, saying that the Bishop Museum in Honolulu has been asked whether I told the truth about Huna in my books. The answer was that “Long’s books are not documented, and therefore command no attention.” It seems that a gentleman named Palmer once reviewed one of my books and damned it with some such phrase. He also went on (the writer of the letter in question,) to say that the men of the Museum had said that they had failed to find any record in Museum documents that Dr. Brigham had ever had an interest in Huna such as I describe. The writer asked if there might be several men of repute in Hawaii who could certify that what I had said was correct.

Unfortunately, as a man valuing his fine scientific standing, it is easily understood why Dr. Brigham wrote nothing of his fire-walking experiences or studies of the activities of na kahuna. If a scientist can give no good explanation of a thing, in terms acceptable to other scientists, he does well to say nothing. As to others in Hawaii, after a period of some 26 years, who might remember me and might be able to verify even a few of the things mentioned in my books as happening in Hawaii – well, there again I am unable to “document” the majority of my statements. Even the men and women most apt to be accepted as “authorities” on the Hawaiian language attack me with both bitterness and humor at times for using the root-translation and symbol-meaning methods which I have worked out and which, at least to me, seem to show so very plainly the secret meanings hidden in so many common words used by na kahuna. Perhaps I should be less eager to win even a very small hearing from some of the “authorities” in the various parts of the field which I have invaded in my amateur research efforts – but in some way I still keep hoping. Once I had a vivid dream – oh, long ago, perhaps in 1937 – in which I stood at the end of a long table at which sat in judgment twelve old, bearded and very learned men. They had agreed to hear me out and to pass on my methods and findings.

How the matter came out, the dream did not last to let me know. When one thinks he has found the “pearl of great price,” he may be overly eager to show it to others – to share the joy of discovered treasure.

NOTE: I cannot at the moment remember where I read it, but I recall statements to the effect that a close duplication of the Beatitudes is to be found in the literature of India – the religious literature – produced some time before the New Testament was assembled. I feel that it is quite probable that na kahuna, of whom Moses and Jesus were brother initiates, may have been instrumental in spreading this and similar Huna material around a large part of the ancient world. It makes no difference, of course, whether this “sermon” was first preached by Gautama, Krishna or Jesus, nor in which land. The important point to remember is that here we have strong evidence to support a belief that the foundation beliefs and mechanics of Huna prayer were in this way both hidden and preserved against any time when a Huna initiate appeared to receive again the “foundation” from unsuspected sources.

Speaking OF DREAMS AND VISIONS, reminds me of an old friend who was a great Bible student. He wrote little booklets on his ideas of the meaning of Bible prophesies, one in particular being of interest to me. In it the good doctor had written his expectations as to the outcome of War II, which was at the time nearing the point at which Germany was joined by Italy in its attack on France. Events soon proved that my friend’s predictions, based as he thought they were on the Bible prophesies, were quite wide of the mark. One thing, however, has remained in my mind. He told of a vision in which he saw unfamiliar and grotesque uniforms on great bodies of troops fighting in the Holy Land. He was blinded by a great explosion, and then recovered to see men, mounted, on foot and in war vehicles and tanks, rushing forward. A voice said to him, “See, the ground is contaminated and the poison from it is eating away at them from the heels upward. They still press forward, but all are dead men even now.” With that the vision vanished. Later he thought he had found something in Daniel to indicate that a disease of the heels would sicken the troops of the Battle of Armageddon. And now, with the threat of war in the Near East steadily mounting, and with the probability of atomic weapons being used in such a struggle, I wonder, more and more. Those of you who join me at 3 and 7 each day in the TELEPATHIC MUTUAL HEALING GROUP work should never forget that we ask together constantly for world peace and a turn to sanity and cooperation for mutual benefit. War becomes more and more a thing too horrible and deadly to be contemplated.

“IF THE AKA CORD TO THE AUMAKUA CONNECTS with the body and the Aunihipili at the region of the solar plexus, as shown in the diagram on page 374 of your  book, SSBM, why the instructions to direct the flow of mana up through the top of the head to reach the Aumakua?” So asks one of the HRAs, T.L.A. from New York State. I fear that there has been some confusion here, and that I am to blame for it. The old images of the Polynesians on Easter Island as well as on images recently unearthed in Papua, show a greatly exaggerated umbilicus, showing the importance to native Huna beliefs of the symbol of the umbilical cord which attaches the unborn child to the mother, and which points to the belief that a similar cord of aka substance is attached to the Parental Spirit Aumakua Pair in their blended aka bodies. Nothing that I have found in Huna supports the idea I have mentioned several times of the possibility of making contact through the top of the head.

This latter idea is popular in Hindu religions, the top of the head being called, “The door of Brahma.” There is a method of tensing the jaw and frontal face muscles in a way as to give the feeling that one is forcing the consciousness of the Auhane to the top of the skull, and that this automatically cuts off part of the contact with the Aunihipili whose center is given in Huna as the “bowels.” If Huna is to be accepted as fully recovered, then we must say that the cord runs from the solar plexus to the Aumakua but, at the same time, even as the connection of the umbilical cord from fetus to mother is an INTERNAL one, it is to be argued that a similar inside-body connection may lead to the top of the head and up from there. Perhaps there are two branches of the cord, who can say? But we can be sure that some cord is present and in use when the Aunihipili “George” obeys the request to send a flow of mana and a prayer picture to the Aumakua.

In the tests with the Aurameter made by HRA Verne Cameron, and reported with illustrative drawings in the Bulletin some time back, he found an aura shaped like a doughnut, with a hole in the center directly over the top of the head. Through this hole rose a thick cord, invisible, but tangible to the Aurameter, and connecting with two human shaped invisible forms, one above the other, and well above the physical head. Perhaps we will do well to place this question of points of aka cord connection in the HRA files marked “still under investigation.” Meantime, results are reported almost daily as prayers made in the Huna fashion are happily seen to be answered.

KARMA has come in for some intensive study of late in the light of Huna, this after several letters from HRAs concerning the famous “Law of Cause and Effect” taught so widely in the religions of India and in modern Theosophical borrowings from that mixed source. Some day I hope to do a little booklet on the subject to show the evidence that the idea was borrowed, as was that of yoga, from Huna, then distorted, stretched and made preposterous when the secret behind the idea was lost.

Na kahuna (using the Hawaiian dialect of the “sacred language) spoke of “cause” as kumu, and “effect” as hua. One provided a foundation or “rooting”  for the cause, and the sprouting seed or egg, was the direct result. The same idea was expressed in early gnostic and Christian terms of planting and harvest, “As you sow, so shall you reap.”

The root-parts of kumu tell the hidden secret of the outer or generalized “law.” Ku is the foundation or back-basis of a thing or condition. But mu means to fill the mouth full of water and keep the lips closed over it so that it cannot escape. This ties in with the symbol of filling the mouth with water and spurting it upward, as in swimming with play. The water is the constant symbol of mana, and an accumulation of water in the mouth stands for the accumulation of mana. If it is spurted into the air, it represents the mana being sent to the Aumakua along the aka cord, as a gift. If the lips are kept closed over the mouthful of water and it is not spurted upward, the symbol is that of the stubborn Aunihipili or the ignorant man refusing to send mana to the Aumakua and, as a result, being cut off from its normal help and guidance.

There we have the basic belief of Huna once more. It is that when cut off from the normal help of the Aumakua, we get into trouble. The isolated na Aumakua can only take the plans, hopes and fears of the lower man and use them to build the aka outlines of the future. These are the seeds from which the harvest eventually must come, be it good or bad, painful or pleasant, or a mixture of these elements.

It will be seen, therefore, that in the original Huna, the “karma” or kumu hua, was not of endless duration. It was not something carried over for life after life, to be worn out only after ages of endurance and trial and growth. It was simply that part of the future which is crystallized at any one time by na Aumakua as the “eggs which must be hatched.” Huna recognized no “Lords of Karma” sitting just below the Ultimate to administer the postulated “Law” with needle-point fineness and a justice never even slightly tinged with mercy – the mercy which Christianity taught because it was closer to Huna and was directly founded by Huna initiates.

BAD KUMU HUA sequences, therefore, can continue for a period of many years or for all of one’s adult life because the individual does not invite the Aumakua to take its part in the three-self life of the man, and because the mana, like water retained in the mouth, is never sent to the Parental Spirit to enable it to do the work of tearing down the bad future which has been constructed and to replace it with a new and better one.

THE BREAKING UP OF THE “bad egg” crystallized future comes at once when the individual learns of Huna and begins to use it to work correctly with the Aumakua. But the bad future has a way of materializing in part, and falling like hurtful fragments on our heads, once we have asked the Aumakua to act for us.

IT HAS BEEN THE EXPERIENCE OF NA KAHUNA down the centuries, that the breaking down of the bad crystallized future is usually painful. It is also our HRA experience. Instead of our Huna-type prayers being pleasantly answered, things seem suddenly to go from bad to worse. The heavens seem bent upon falling in on us. But, “the storm is tempered to the lamb,” and what might have been a final disaster on the way, becomes only a minor difficulty. One must endure and one must hold the faith that the Aumakua Parental Pair will see to it that no vast disaster will be allowed to materialize. When the old future is torn down, one may say in modified Hindu terms, “karma has been outlived.” Then, and only then, can the harvest change so that all things are good. The greater the enthusiasm of the beginner who discovers the Aumakua and sets to work excitedly sending prayers and mana to have his future reconstructed, the greater will be the fall of the parts of the old future on his hapless head. But who shall say that it is not better to storm the gates of heaven in this way, with all strength and suddenness than to make a slow and half-hearted approach. As a sidelight on this matter, it is well to remember with care that a few days of neglecting the Aumakua and leaving the door closed to it while we keep our mouths full of water, may result in a hua or hatching of some unwanted birds of strange feather. One does well to make time to pray in Huna fashion each day whether anything else is accomplished or not.

HUNA SAYS NOTHING OF KUMU and HUA to indicate that causes set up in one incarnation may bear fruit in the next. There is no way to tell what ills may result from causes of a prenatal sort, but I would judge that it is fairly safe for us to ask na Aumakua to tear down any such hang-over of old crystallized future and to make way for the good new future for which we prepare by making amends for hurts done others, and by doing good to others in a selfless and kindly way. Jesus, that most fabulous kahuna, laid much stress on the value of love in our lives. When love is given expression in our deeds and our understanding tolerance, it seems to become a magic something to be used by the Parental Spirit Pair to break the bad old future into bits. Given a sufficient expression of love, the Aumakua gods grind very fine indeed with their unseen mills, making the fall painless.    
MFL

April 15, 1953

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE AUMAKUA AS THE AKUA`ULU

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

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

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

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

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

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

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

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

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

“ON OPENING THE SECRET DOOR

“Osiris, triumphant, saith:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

March 1, 1953

SSBM

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

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

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

WHAT A VERY SMALL WORLD!

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

NEW NAMES FOR THE HUNA DIRECTORY:

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

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

SPECIAL REQUEST FOR GREGG

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A NEW HRA RESEARCH PROJECT

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

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

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

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

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

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

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

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

START NOW IF YOU WILL TAKE PART

Take the following steps:

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

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

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

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

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

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

FOR THE NEXT BULLETIN

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

Feb. 15, 1953

MY VACATION actually came and, thanks to all of you allowing me to skip a Bulletin issue. I had a grand period of rest, with time to enjoy the Arizona desert places, to meditate some, to pray and hold the TMHG periods, and to catch up with the reading of accumulated articles and books, many of which had been sent in through the kindness of one HRA or another. I also was able to get hold of a copy of the massive Strong’s Concordance of the Bible, and to do some checking in it to further verify the Huna-in-Bible finds and add to them in various ways, as well as to note down many things to be looked into later when time allows.

THE HIDDEN BIBLE, by William Leary, was one of the books which I examined with much curiosity, having had three ad letters about it from Merit Publications, and having wondered whether or not Mr. Leary had stumbled upon the Huna hidden in the Bible. It turned out to be another of the very many books in which a writer assures the reader that certain things in the Bible do not mean what they seem to mean, but something entirely different. None of these writers, so far as I have observed, have given proof that the new meanings attributed to words and phrases are valid. Moreover, none of the writers agree with their fellow writers as to these meanings which they claim were hidden in the Bible by unidentified writers of early centuries.

Mr. Leary makes as good a case, however, as most, and, if one is willing to accept his dictum that wild animals (for example) when mentioned in the Bible really mean the faults we possess without knowing it, and which are lodged in the subconscious. Or that the good earth stands for materiality as contrasted with spirituality, the word for which is that of white. Sheep for thoughts, birds for intuition, and so on and so forth. To my surprise I noted that he came very near to Huna symbols and concepts in some of his ideas of what stands secretly for which. He decided that when rivers were mentioned, they stood for spiritual currents which are not usually flowing through the body, but which may be caused to flow. In Huna the symbol used for any of the three mana voltages is water, and a river might well signify one form of mana flow. It is interesting to note what words were used for “river” by na kahuna.

Awa wai or a ditch or valley filled with water is “river” in the Hawaiian, and awa can mean “mist” or fine “rain,” one form of the water-mana symbol, usually pointing to the mana used by the Aumakua. But in translating the Bible, where rivers are not too often mentioned, the word mu`li`wai is generally used. In Revelations 22-1, it is used in the verse, “And he showed me a pure river of water of life, clear as crystal (akaka) proceeding out of the throne of God (nohoalii is ‘throne’ and literally means ‘the dwelling place of the High Chief,’ a good symbol for the Aumakua who was the Akua noho, or ‘god who dwells with men’ ) and the Lamb.” In the Hawaiian dictionary, its author explains in a special note that a muliwai is, properly, the mouth of a river where it reaches the sea, and where there is the usual deposit or bar of sand behind which the river water backs up and is prevented direct access to the sea. The water held back by the bar is mull, or “what is held back.” This hints at a hidden meaning in which a mana flow is “held back,” and this reminds us at once of the complex or the “eating companion” spirits which prevent the Aunihipili from contacting the Aumakua and sending to it the offering of mana to empower it to bring about the conditions which the Auhane desire and which it prays for. Looking again at mu`li, we find the first root, mu, is the often-met symbol of the complex-blocked flow of mana – it means to retain a mouth full of water so that speaking is impossible, or so the prayer cannot be put into words. The symbol of squirting water upward from the mouth is a familiar symbol of sending mana upward along the aka cord to the Aumakua, and the mu root indicates that the “back water” is mana being withheld by the Aunihipili. The second root, li, gives the symbol of the result of this holding back of the mana flow because of the presence of a hindering complex or sense of guilt. Li means to tremble, as with fear, to shrink back because of dread – in this case it is the Aunihipili which dreads the Aumakua and shrinks from making the contact. And so, while we do not agree with author Leary on most of his proposed “hidden” meanings, we can and do profit by being set to thinking of things which have been overlooked thus far in our study of Huna-in Bible – our study of meanings for which we can give the authority of na kahuna and their age old and highly evolved system of psychology and religion.

REVELATION TO MANKIND, by the Reverend Freda Jessie Vernon, on the other hand, is a delightful book of verse given through her by her spirit friends, and any and all can agree with and enjoy the things set down. On page 88 one can even guess the inner promise that the complexes will be among the things God will take away in order to free man. I quote:

“Clear thy mind of all the doubts.
Know in faith He shall free and rout all wrongs
That have thee so down.
Thou mayst be strong and thou mayst be sound.
Put trust in Him, for he will free
All that now is wrong with thee.”

The address from which to order the book is 1525 Encinal Ave., Alameda, Calif. 127 pages. $2.76 post paid. The desired autograph will be gladly given if requested – and in ordering, you may make a delightful friend.

SENSATION AND TENSION PROCESSING (Price $2) is a late release by The Eidetics Foundation, 252 Mershon St. Fairhope, Alabama. For the serious student of the many new “techniques” which are rapidly being invented and offered in the expanding field of what was once DIANETICS, this is something that will be of much interest. From the same source may be had the clearest explanation of what is done, and how, in applying the latest of L.Ron Hubbard’s “techniques” – it is JACK HORNER SPEAKS ($2), and it is a description of the new methods in terms which may be rather fully understood by one who has not yet absorbed the new and hindering vocabulary  In this release Jack tells us that the auditor tells his pre-clear to leave the body and stand two feet behind it, then to look inside his physical head, and if he sees spots which are gray or black, to use his mental power to cause them to turn white. This causes the “tone” to rise and seems to take the place of the older method in which complexes were found and drained off – pardon me, I mean engrains relieved of their charge. How much imagination is involved and how much actual astral travel to get outside the body, I cannot determine.

Recently I talked with a gentleman who has been using this technique, and I believe he believes there is an actual, not just imaginary, leaving of the body on the part of the entity called the “theta” – a unit of consciousness whose companion in the flesh is the “genetic entity.” (In Eidetics, a letter which has just arrived, has corrected my statement that Eidetics proposed a single unit of consciousness, leaving no room for the subconscious or anything similar to it. The letter says in part: “The previous statement… that there is no such thing as the subconscious mind is still correct – as far as the usually accepted definition is concerned. But, within each of us there IS something which ACTS as THOUGH it were the subconscious mind. This is the body! This is the Aunihipili; this is the animal portion of the human entity. This is why the subconscious mind could not be found when we began to discover the extent to which one’s internal communication systems went. When one opens up his internal awareness and becomes aware of the universe inside him by REMOVING the effects of his past actions, he literally is removing the subconscious mind, and so, when he reaches a point where his entire body is open to his inspection – all the organs and tissues down to the cellular level – he cannot find anything which even resembles a subconscious mind There are levels beyond this, but we need not go into them here The Aunihipili is the bottom rung of the ladder of awareness. Above this is the conscious mind, or, we may say that it is like a cloak that we wear to exist in the world of today. If we were in a different time socially, we would be wearing a different cloak in order to be properly and appropriately fitted in. Our actions are designed to be appropriate so that we can survive at the highest accepted level. But note this: we designed these activities ourselves through the various things that we agree to earlier in life. And, this being so, WE CAN CHANGE THEM.”)

AN “E THERAPY” group release in the form of a 16 page little pamphlet done  neatly by offset from typed originals, has come in from the Institute of Integration, 201 Clayton St ,San Francisco, Calif. It contains short articles and reproduction of letters from the pens of Mr. A.L. Kitselman and others. One article gives a new “technique “for active self-experiencing.”

FATE MAGAZINE, dated March, 1953, now on the news stands, contains a good article, “HAWAIIANS AND THE BIBLE” by Catherine Christopher, which tells of the close similarity between the legends of the Polynesians and their beliefs and practices, and those mentioned in the Old Testament. The material is familiar to those who know the Islands and especially to those who know the findings given in the writings of the late Judge Fornander. (It is evident that the Polynesians left the Bible lands some long time before the birth of Jesus, as there is nothing of his personal history to be found in the old legends, although the Messiah, as the article points out, was also expected to come eventually by the Polynesians as well as the Hebrews.)

RADIESTHETIC ANALYSIS is a well-done 40-page mimeo booklet  by HRA Major C.L. Cooper-Hunt, M.A.(Cantab), Ps.D., Ms.D, D.D., Ph.D., M.S.F. (Fifty cents will get a copy from the author, 3 Wayside Road, Southbourne, Bournemouth, England). It gives much information on the theory and use of the pendulum in the diagnosis of disease, and in the selecting of proper medicines for treating conditions once they are ascertained – mostly homeopathic remedies. For those interested in this work, either with the plain pendulum, or with charts, or with the use of the “radionics” type of instrument, this little book will be valuable. By the way, we are gradually getting to include in our list of HRAs or of interested friends, some of the most famous people in this part of the field, here or abroad. Dr. Bidwell, perhaps our best known pendulum diagnostician in this country, called on me recently and told me of his conclusions. His remedies cover a very wide scope, and in some cases he seems to duplicate the European methods while in others he has evolved methods of his own. A forty-day fast, he tells me, has been one of the best remedies for cancer. He lives in South Carolina and is presently in California on vacation – may remain here. Mrs. Swanholm, psychic in her own right and wife of one of Dr. Brunler’s most advanced students, told me that Mr. Swanholm has isolated and classified 38 different types of pendulum motion in taking the “personality pattern” on the Brunler-Bovis Biometer. It is to be hoped that this set of findings will be made available to the public in due time. I also learned that HRA Dr. Grace Brunler has been busy teaching and lecturing as well as giving Biometric instruction to her special classes. She plans to move down from the home on the side of the Hollywood Hills to a place more easily reached by her friends and those who wish to go to her for instruction or Biometric assistance.

FREDERICK MARION, author of IN MY MIND’S EYE, (Dutton & Co.), was found for us recently by one of our HRAs and I was introduced by letter – a very happy event for me. It will be remembered that in the Bulletin some time back I mentioned Mr. Marion and his book, and told of the fact that Dr. Brunler had been greatly impressed by (l) the book, (2) the surprisingly high level of the psychometric and other psychic abilities of Mr. Marion, and, (3) by the fact that he had a reading of 550 degrees Biometric – so very high that it placed his psychic gifts in the third or highest level.

I am delighted to learn that Mr. Marion has consented to teach others how to develop their psychic faculties, and it is exciting to learn from him that he finds that almost anyone can be developed even if thought to have no psychic ability, naturally, at all.

A complete series of instruction units has been printed to be placed in the hands of students (as most of them live away from New York), and personal instruction by letter to fit the needs of each individual, complete the instruction. The course has been broken down into ten lessons, each with its assigned exercises and each with a short set of questions to be answered to aid in sending personal instruction by letter.

The HRA who made the contact for us has been taking the course and has been, he writes, surprised to find that he, who was supposed to be too logical and mathematical to be psychic, suddenly found himself tricked into forgetting his inhibitions and suddenly able to demonstrate psychometric. He has been running special scientific tests with Mr. Marion doing the psychometrizing, and from fossils and other similar objects they have been getting some rather amazing pictures of prehistoric times and conditions.

The aim of the course is higher than the ordinary use of the developed psychic forces and the goal is the development of a true intuitive contact with the level of consciousness which we call that of na Aumakua and which Mr. Marion calls “Universal Mind.” When the ability is developed to make this contact, one moves from the level of knowledge to that of wisdom – or true knowing – so that life is guided into the good paths continuously.

While Mr. Marion has only now learned of Huna, the things he came to know and teach are parallel with Huna in almost all items except that he goes on further, explaining some things in terms of the yoga beliefs or in terms of other systems developed in India. You all know how caustic I have been about “courses” in my mention of them in the Bulletins. Well, here at last is a course of written and personal instruction which is offered by someone of very high Biometric reading, and, what is all important, knows whereof he speaks because he can do the things he proposes to teach others to do. It is a far cry from instruction on this level down to the commercialized mixtures of current “occultism” which are so much offered.

Mr. Marion writes in his prospectus for the course of instructions, “This course is not merely a statement of my conclusions. It is far more. It shows the road by which any intelligent human being can develop to a point of understanding that which words cannot tell, but which the true mind, the super conscious, can grasp and comprehend.”

Owing to the personal instruction by letters, only a limited number of students can be taken on at a time. For those who wish to take advantage of this opportunity to study under Mr. Marion, it is advisable that they get their names on the list as soon as possible. The cost of the course of instructions is $75. Arrangements can be made to pay this in three parts I understand, and there is no time limit set on the completion of the training, although a regular period of study and practice each day on the part of the student is quite necessary. The address is, Frederick Marion, 34 East 68th St., New York 21, N.Y. As an HRA you may be favored. He knows that we have an exceptional background in Huna for the understanding of what he, of necessity, must make his students understand.

THE TELEPATHIC MUTUAL HEALING GROUP WORK continues steadily, seven days a week, same way as always, same times, 3 and 7 Standard time in California, adjusted for your time zone to match. I mention this because so many ask if there has been any. The only recent change is that I no longer keep individuals on the prayer list except by special request if they do not show enough interest to report in once a month – which I think is better because it gives more time to concentrate on those actively working with the group. Formerly time had to be extended to cover many who, it later turned out, had for weeks or months forgotten all about the work. The WALL OF PROTECTION still holds. Not one fighting man reported hurt as yet, but many report coming safely through very bad situations. Na Aumakua are very kind, and, I judge, very powerful in giving protection if we send them a daily mana supply with our pictured prayers so they can act on the dense levels.
MFL

YIPPY BRITHDAY TO US HRAs !!!!!

Wall, Podners, here I am, back from Arizona, filled to the eyes with finest cow punch, desert airs and views – - and a little bit full of desert Cactus spines from bringing home a cactus to desecrate our firths HRA birthday cake with, please see above.

For MY birthday, present to you this year all I could think of was a nice new red INDEX of the bullingtons for 1952, and a free course on how to be a cowpoke like ME.

LESS IN ONE
Provide yourself with the proper equipment. A five gallon hat a saddle; a spur (put tin can on top and makes fine wheelbarrow);a lariat to rope things with; a cow; a horse ( saw horse easiest to rope and to ride. Other kind bucks you off, takes a kick at you and maybe bites you,); and last and most important, a branding iron to hot up and stamp your bran on everything (except any snake that shakes its tail at you and goes “BUZZ” – they don’t belong to our church.) Please note that I all ready have got this bran so all you preclear cowpokes get your selves some different kind.
Following seem to be open: @ # $ % & *

LESS IN TWO etc. to LESS IN ONE HUNNERT:
These will follow later after you get your bran registered and have passed a examination to show you can tell a cow from a bullington or can roll your own with only three paws (very hard). Also after I have learned more so I can rite the rest of the coarse – but keep sending in next installment on coarse regular or, I tell you Podner, we’ll never get the mortgagee lifted on the home ranch and the fences around the south pasture mended.If you can’t afford to start the coarse and get a outfit, send in installments just the same and when you have sent all you can, maybe I will give you a sir-stuffy-cat to state you are a cowpoke by proxy and such as that. Oh yes, about that can to use to make a wheel borrow out of your spur – fill it full of water. You got to have a can-teen on the desert. All the cows, even, who forget this part of equipment, go dry. Anyway, yippee birthday to all of US, and love from CIGBO, yor podner of the bar-c outfit.

January 15, 1953

ABOUT VOODOO

More about Voodoo has been written in the year just past by Marcus Bach who won his doctorate in creative writing and dramatic art, and who teaches in the School of Religion at the University of Iowa. Dr. Bach specializes in investigating and reporting the “little-known religious groups of America,” and has now added the Voodoo of Haiti to his list. Part of his research was aided by a grant or fellowship from the Rockefeller Foundation, so he has been able to cover his chosen field rather well.

About two years ago Dr. Bach dropped in to call on me and to find out whether or not Huna and the HRA represented a “faith” and a cult organization worth writing up and including in his book, then in the writing THEY HAVE FOUND A FAITH. I explained that we were a research and experimental group and not at all in the class with Jehovah’s Witnesses, Father-Divine’s “kingdoms,” Psychiana, Unity and others of the same stripe. Some time later I was much pleased when HRA Mrs. Walter Grimm sent me a copy of the book. It was very interesting and the clay feet were not stressed greatly when the several founders were discussed. Dr. Bach feels that whenever there is found a faith by which people can live, and which fills their needs, that faith is worthwhile regardless of what it is or who invented or assembled it.

In his new book on Voodoo, STRANGE ALTARS, published by Bobbs-Merrill and sold through book stores at around $3 I imagine (I have a library copy before me as I write), Dr. Bach tells in his usual sympathetic and understanding way of the Voodoo faith in Haiti, and of the first-hand experiences of himself and his wife in trying to probe Voodoo as deeply as possible. To him it is not black magic and evil superstition with sex orgies, zombies and latent terrors.

In recent Bulletins we have been discussing the good spirits as well as the evil “eating companion” kind, so it is a happy coincidence to have his book come to hand at this time. Dr. Bach, unlike the general run of writers on religion and psychological subjects – when they hold chairs in Universities – dares say what he feels and what he thinks, even at the risk of being branded “unscientific.” In his first book he calmly relates that, as a boy, he attended a meeting with his father to see a tent evangelist demonstrate his much advertised ability to walk on water. A large tank was used. It contained three feet of water. The preacher took two or three steps, his feet sinking into the water only a fraction of an inch. Then, as the audience began to shout excitedly, the demonstration failed and he sank into the water in the normal way. With that brace start, it is hard to doubt that he would hold back when it came to reporting anything less difficult either to believe or to explain, providing he witnessed it.

A man from Utah, Doc Reser, long resident in Haiti and a full initiate into the Voodoo lore, being himself a priest or houngan, and one who had gone through the kanzo initiation in which fire-immunity is gained and demonstrated as a form of fire baptism, acted as intermediary between Dr. Bach and the local Voodoo priests and their people. Many Voodoo ceremonies were observed and much was told of their meaning by Reser. The account makes entertaining reading as well as informative reading.

Voodoo, as described by Dr. Bach, (and by other writers before him) contains elements of Christianity, especially Catholicism. In addition, it includes ancient African religious ideas and rites which revolve around a strange system of worship of and association with loa or a peculiar super-spirit type of entity.The loa are described by Dr. Bach as on a par with the saints of the Catholic Church. One, a female spirit, duplicates the Virgin Mary in almost all respects in so far as character is concerned. There are a large number of these loa, male and female, all named, all thought to rule over particular things, and all formerly known and invoked in different parts of Africa before arriving in Haiti with early slaves.

The thing that impressed Dr. Bach was the fact that when the loa were properly invoked with chants, drummings, ritual observances, special drawings with flour and meal on temple floors (slightly like our Indian sand-paintings), sacrifices of chickens, goats etc, etc, etc, they entered the body of the priest or priestess or of some worshiper and spoke and acted through them. In one session (page 185) the loa Ogoun Badgri, famous because he gives advice and knowledge, took possession of a woman, caused her to drink “generous quantities” of rum, and then danced, made predictions and pretended that he was the mightiest of the loa. Others who were not priestesses, were obsessed by other loa spirits and carried on through them. A special interest to Dr. Bach, as well as to us of the HRA, attached itself to the case of a mother and daughter, both of whom were obsessed at the same time, and, with the spirits seemingly in complete possession, quarrelled violently. Doc Reser explained that there was hidden animosity between mother and daughter, perhaps subconscious hatred, and that this was brought to the surface by the loa and the whole matter aired. The quarrel ended suddenly with the mother and daughter embracing and showing signs of having come to a proper and loving understanding. The reader is given the hint that in this way, the loa cleared away the complexed hatreds and so aided the pair.

Another incident (pages 104-5) was related as told by Doc Reser. It seemed that, when he was in charge of a hospital of sorts for the insane, Reser had developed the ability to determine almost at a glance which of the many accepted loa was obsessing an insane patient – that is, in cases which he recognized as falling into the obsessional classifications. A young woman, who was violent, was seen to be obsessed by the loa Ogoun, and, as such spirits could be talked with, and even reasoned with to bring them around to a more kindly attitude, Reser confronted the woman, poured out a ceremonial libation of water before her and offered a cigar. She accepted it and also a light. Ogoun was then asked why he was “riding” the victim.  A conversation followed in which the loa said that he would release the woman only when given food which she owed him. (It was not explained why she owed him food.) Reser promptly bought food, including a red rooster and a bottle of rum. He had it all prepared ritually before the woman. Ogoun accepted the offering, ate, and the victim promptly became normal.

Another young woman was, under slightly different circumstances, found to be obsessed by the loa Kaifu, whose job it is to be guardian of all cross roads. In a conversation with him he accused the victim of having stolen a chicken that belonged to him and of having torn his red robe and having made away with his fifty-four cents.  He was punishing her. Doc Reser promised to see that she restored the stolen articles. The spirit departed, the patient fell asleep, to awaken later fully recovered.

Fire-walking and general immunity was observed and carefully reported to Dr. Bach (page 33) by Doc Reser. A girl named Apela, who was about sixteen years of age, was a key figure in a ceremony undertaken to “bind for a period of seventeen years” an evil loa Marinette, who belonged to the Petro group of spirits and who had been blamed for some time for the disappearance of goats or pigs or for the loss by death of a child – for bad luck of all kinds, including the burning down of a house. Logs were burned to make the usual bed of coals, the girl, Apela, became possessed and took seven slow shuffling steps through the coals. Others became possessed and joined her, usually taking seven steps and ten leaving the bed of coals. None of the performers was burned. As in India, the fire-walkers were struck severe blows on the back with a whip after treading the coals, but no pain was felt. It was agreed by all that the evil loa, Marinette, had obsessed Apela, (although one is left to wonder why an evil loa would take part in her own “binding”) and, when the proper time had come, the evil one was “finally” persuaded to accept and eat food, this acceptance indicating that she was promising to be “bound” or to go away from the district for the next seventeen years.

Very little was said by Dr. Bach about healing those who were ill except to note the fact that the natives were experts in the use of herbs and plants as remedies and that spirits were thought to play a large part in this use of medicines. Doc Reser had become famous and much loved for his medical aid over and above what the simpler remedies could offer. On the other hand, the use of the Voodoo rites to prevent illness or misfortune were many, varied and of great importance. Children were baptised in the Voodoo manner at Christmas time to prevent illness for the following year. Many charms were made up and used for the same protective purpose, and there were also evil charms and spells which were used and which had to be countered by appropriate magical operations.

The exact standing of the loa spirits in relation to the average level of intelligence and power of humans, seems not to be well understood. That they have power to furnish fire-immunity and to cause other changes in the natural working of physical forces seems proven well enough. However, the same thing may be said of the spirit “guides” met in modern Spiritualism and psychical research. In Fiji, HRA George Sandwith watched the worship of a spirit thought to be god-like and much higher than the human level, with the same type of phenomena being produced.

One may trace the growth of religion and psychic knowledge from the belief in simple lesser spirits, good and evil alike, through the belief in more powerful spirits, also good and evil. The higher the advance in this direction, the higher the ideals seem to reach, and in the most evolved systems, we have the Aumukua, with each of us supplied with one. In this progression we pass from the loa or general over-spirit worship, guidance and contact, to the stage in which each of us recognizes that he has an individual Aumukua which is a step above the loa in evolution, wisdom, and certainly, in goodness. Above the Aumukua we place an Ultimate God which is too far above and beyond us for individual contact unless the Aumukua can understand the vaster things and work upward into them in our behalf.

In the Voodoo healing of insanity, as in the cases mentioned, one may well ask whether the trouble was actual obsession or was, in reality, the obsession of a guilt complex. If the loa are above and beyond men in other ways, it seems very strange that they would stoop to petty revenge and to the performance of unkind and evil deeds.

On the other hand, we know full well that men are no better after death than while in the flesh. Many are pretenders and posers here. Why should they not be on the spirit side of life if given the opportunity to pose as lesser gods or loa? Just how spirits make contact with entities of the Aumukua level, and how they may produce fire-immunity, we still cannot say. We know that in psychical research the spirits who seem to be just men or women like ourselves, often are able to produce materialization, fire-immunity, apports and so on and so forth, and with little ability to tell how they do this. For this reason we may be safe to decide that the loa are similar spirit men and women, in contact likewise with entities which they cannot easily understand, even when working with them, and not a whit superior to the living in evolution, knowledge or morals. One fine day we, the living, may also learn to contact and work with the nature spirits of fire or air or water (or it may be just with our own na Aumukua, if all are of the same level of growth) and to get them to use the mana we present in the production of phenomena of all kinds.

It is difficult to decide whether Voodoo represents a group of related spiritistic cults which never evolved as far as Huna in knowledge or practice, or whether all or part of Huna was once known but later lost by degrees. Some things in Voodoo remind one very strongly of the decadent and much contaminated Huna found in Hawaii fifty years ago. Huna presented a mass of jumbled material which was sorted into real and spurious only when it was found that the real Huna had been secreted in the roots of the words used to describe the elements of Huna. As the Voodoo of Haiti seems to be handled only through the Creole mixture of languages in which the African or true Voodoo words are few and not likely to furnish a clear picture of the original lore, as did the Hawaiian in the case of Huna. Later on we will have, in the original and in English translation, some of the Voodoo rites written in a strange set of mixed glyphs and alphabet structures reproducing what seems to be closest to the Gulla language of Africa. One of the HRAs is at work trying to get and study this material for us.

A strange element in the modern Voodoo is the use of symbolic things to represent the powerful loa which are invoked in the rites. One is reminded of the great Serpent Mound in the central part of the United States, left there by some people long gone. One also thinks serpent raised of the brazen serpent, raised, before the eyes of the Children of Israel. In Voodoo, one of the greatest of the loa beings is Damballa, whose symbol is a great red serpent. The worshipers can imagine the Damballa serpent appearing to coil around the central post in the crude shed temples where the ceremonies are performed. The veve or symbolic flour painting made on the floor must include, for Damballa, certain representations of serpents – and no mistake can be made in the picture lest the magic of the invocation fail. The Navajo Indian sand paintings also have their symbols and one of the important ones depicts the rattle snake.

In Voodoo there is something called pierre loa, Dr. Bach tells us. It may be a stone, usually a water-smoothed one, into which a loa may enter, or to which it may attach itself in some way so that it can be called upon with ease by the owner of the stone. Doc Reser had such a stone. It had “spoken” to him at the time he had found it, and he carried it in his pocket. In Polynesia, na kahuna used similar small smooth stones in ritual magic, placing one at each of the four corners of a mat upon which a sick person was stretched while being treated, The stones, so far as I have been able to learn, were used to hold a heavy charge of mana and, because of the mana, were instrumental in keeping evil spirits at a distance. The ancient Polynesian tribes which settled eventually in New Zealand were said to have carried with them a green-stone carved in the shape of a pigeon, and to have set it on the top of a hill at times, there to consult it as a source of oracular advice or prophetic guidance. The legends seem to assign no particular spirit or god to the task of speaking through the stone, however. In modern Africa, Seabrook reported, the native magicians often used the skull of a dead individual instead of such things as stones, invoking the spirit to cause it to return and remain in the skull while answering the questions put to it – often answering in what we call “direct voice” in psychical research or Spiritualistic circles.

SUBHUMAN LEVELS OF LIVING SPIRITS

Subhuman levels of living spirits must not be overlooked as possible factors in our effort to run down all the angles related to “eating companion” evil or good spirits, (if any can be called good or beneficial when they influence us) or related to normal human spirits, human spirits whose Aunihipili and Auhane are accidentally separated at death (or before death in illness or ancient and powerful human spirits of the loa class (if these turn out to be what they seem to be).

Valid and detailed information concerning the “Little People” or “elementals” is hard to find. Theosophy does not substantiate the information given by Theosophists on the subject, and some of this information is contradictory. Folklore covering fairies and the like cannot be trusted. The legends of the Polynesians are not a good source of definite information although the Menehunes, under various names, come in for a part in many tales of the magical buildings of stone walls to enclose fish ponds, etc, etc.

The Menehune tribe was said to live in the Islands before the arrival of the Polynesians. They were small and invisible, but could materialize and make themselves seen. They worked in the darkness of night, often at the behest of human friends, and had to finish their stone cutting and wall building in a single night. They were always rewarded for the magical works which they performed, usually with gifts of food.

First, we know in a general way that such “Little People” have been reported as seen, psychically or in the flesh, the world over. Secondly, if we accept the possibility that they are real, we must admit. that the stories told of them agree in so many ways that there is strong reason to believe that (1) the legends have spread around the world from a common source, or (2) that the peculiarities and activities universally assigned to them must be actual.

Using our word-study method (which has proven so successful in getting at the hidden or Huna meanings) we can look into such words in the Polynesian as can be found covering the “Little People.” I find none of the tribal names given in the dictionaries, but in Andersen’s MYTHS AND LEGENDS OF THE POLYNESIANS, there are a number of the old legends retold and discussed. He gives as alternate names, Mana`hune, which gives us the general meaning of “poor in mana,” and Mana`hua, giving, “to cause mana to flow or to make a seed with mana.” A third name is Maka`hua and from this we can get “to cause the head or eye – symbol of the fountain – to flow or do something with a seed.”

The word or name Mana`hune, mentioned above, gives two other meanings with possible Huna significance. The meaning already set down as “poor in mana” would fit the “eating companion” type of spirits who steal mana from the living and stay close to them, often forcing upon them their own thoughts and impulses to do evil. The root word hune also means, in Hawaiian, “to tease, to persevere in entreating one do act in a certain way, and to be trickish in order to entrap one or to deceive or to play a trick as a lark.” These meanings would fit the concept of the “eating companions” and their activities, as we now begin to understand them, very well.  In the Samoan and other dialects, Tregear gives the meaning of hune as “the core of the bread-fruit,” also the harvesting of food. In the Polynesian version of the story of the Garden of Eden, the forbidden fruit eaten by Adam and Eve was from the breadfruit tree, and the word for this tree furnishes the Huna symbol for the “eating companion” evil spirits, signifying the fact that the “original sin” was that of harboring these spirits and being influenced by them. The symbol is given twice, the second time in the “serpent” who did the tempting.

The root word hua has other meanings than those of “seed” and “flow.” An evil-minded man who became an evil lesser god (loa?) in Maori legends, was named “Hua.” He ruled the tides, and this may have been a secret statement concerning the mana (water or tide in symbols of Huna) stolen or used for evil purposes by evil spirits. Other meanings (14 are listed) are “power,” indicating the strength of the spirits perhaps, and “to frustrate or overturn,” which would apply descriptively well to what the evil spirits do to the living.  A less distinct meaning suggests that the spirits are related in some way, and their attachment to their victims or hosts may be indicated in the Tongan meaning which is “a thread” or “a string, as a bow string” – suggesting the aka cord that might attach them to the aka of the living (and also suggesting the possibility that if this aka cord could be broken, the spirits could be driven away so that they could not find their way back. One is reminded of the old custom of passing a red hot poker around on all sides of a corpse to sever the “silver cord” and free the spirit so that it could go on to other realms and be no longer earth-bound.).

“To commence to recite a prayer” is a meaning of hua found in the island of Mangareva. This meaning calls attention to the presentation, by means of prayer, of the cluster of thought-forms in their united aka or invisible “seed” state symbolically. The prayer “seed” is “planted” in the Aumukua. When we meet the idea of “seed” so strongly set forth as in Mana`hua for “Little People” and probably for the “eating companion” evil spirits, we cannot miss the hint that these spirits cause trouble by “planting” the thought-form “seeds” of their desires, hates, fears, illnesses, etc, in our minds so that we accept them and react to them as to our own thoughts and memories.

In the Maori, with the causative whakaj, we have still one more important meaning suggested. It is that of “recite” or “pronounce,” and may well indicate the “voices” which are heard so often by those afflicted with what we are coming to realize are actually evil spirits.

PETER, THE SPIRIT “GUIDE” of Arnold Clare of England, gives the best description of the “Little People” which I have been able to find. (See page 126 in Harry Edward’s book, THE MEDIUMSHIP OF ARNOLD CLARE, 9/6, Rider & Co., 47 Princes Gate, London, S.W. 7, England. A very excellent book to own and study.) In discussing the healing and other phenomena caused at seances by spirit guides or controls (working with a circle and through a medium), Peter said that the “Little People” or elementals, who  are not yet evolved to be humans, were often present and used to produce certain results. In healing, they were able to help to make changes in bone structures because bones are mineral very largely, and minerals are easily handled by the elementals. These “nature spirits” were said to lack completely moral character as we know it. “They are neither essentially bad nor good. They are ever ready to obey the direction of the human mind where there is close kinship between the mind of a man or woman and themselves. They are able to manipulate the natural ethers with the utmost ease, producing natural things such as stone, flowers and all things like that. (As in apports also, in which they were said to assist.)  “They stand between animal and man in the scale of evolution. The one goal they desire to attain is the human form complete. (!) In the seance room, as far as physical phenomena are concerned, their services are very necessary. (Apporting, materialization etc.) In fact, no work could be achieved without their aid in producing solid objects brought from a distance.” They are always under the control of the Guide, with whom they are closely allied. “They love to disport themselves by simple antics such as causing things to move, and invariably their presence is betrayed by the aimless moving of objects within the vicinity of the medium, that is, more or less, movements without a definite purpose. They are subject to discipline, but that is only in relation to their normal work which ranges from the geological realm up to all the activities of nature, including (work with) flowers and insects; they are even associated with the air you breathe, and the water that you drink.

“That is why I have said seance-room work is a natural religion, a primitive religion of mankind. To sum it all up, you might say they are the soul of nature. As man himself has many complex parts, so has the soul of nature many parts working together to accomplish something far too immense for the ordinary mind to grasp.

“They (the “nature spirits”) are not allowed to wander aimlessly in space, but are directed by superior intelligences who press them into service according to their capabilities, with only one purpose in view, development and progress along the road of the whole realm of nature, to keep it in step and in tune with the whole life and scheme of creation whilst working ever towards the perfect plan ordained by God.”

Considering what the spirit, Peter, had to say, we might conclude that these “nature spirits” could possibly be “eating companions” of a kind. They are said to desire to become humans, but no indication was given that they would act as obsessing entities to try to accomplish this end. All in all, it would seem safer at this point in our general research to look upon the “eating companions” as of the human level, and perhaps, at times these may be either Aunihipili entities lost from their na Auhane, or na Auhane cut off from their own na Aunihipili. In either case, the influence of such part-entities would make for anything but logical and good actions, thoughts or emotions.

We of the HRA, being dedicated to research and experimentation, are in the fortunate position of not having to arrive at definite and sweeping conclusions. However, we do need to gather and to share and to digest information along the lines which we elect to follow from time to time. This is your research as well as mine, remember, and your opinions are just as important as mine, no matter whether we agree or not. What can YOU add to the research into the possible verity and nature of the “evil spirits” and possible methods of getting rid of them?

HUNA DIRECTORY ADDITIONS AND CHANGES:

No. 10 The name and address of this good HRA is to be changed. She has married and is now, MRS. HERBERT R. DAVIS, P.O. Box 195, West Point, Calif. (This is a very pleasant change to report.)

No. 64 Dr. and Mrs. John Horning, 1411 E. 21st Ave., Vancouver 12, B.C., Canada. They are advanced students, Spiritualists, and deeply interested in all phases of HRA work. Would like to know other Canadian HRAs, especially any in their vicinity.

THE EIDETIC FOUNDATION (P.O. Box 345, Fairhope, Ala.,) has kindly sent in for review and examination their second mimeo book of “NEXOLOGY” lessons. (These are available to all who wish to study with them by mail, in groups or by going to live at the Foundation.) I am continually surprised and pleased to see how cleverly “Nexology” gets along without the concept of either the Aunihipili or the complex. What we call a complex is to them something by way of a bad way of thinking and reacting into which one has fallen, and which, when one revalues his past, section by section, can be set right. We would say “rationalized.” If one leans toward an interest in such things as Dianetics, here is something taught in delightfully simple English without a multitude of coined terms and confusions. Good straight advice to help one see where he falls short of a high norm in being a human being.

THAT VACATION OF MINE (as I cut this stencil on January 6th) seems about to materialize. I will finish this Bulletin and perhaps mail it from some town in Arizona. I may see a flying saucer, who can tell? Be back about Jan. 15. Skip a Bulletin.
MFL

Oct. 15, 1952

READING OF THE “WILL” PATTERN

KUDA BUX, who uses “eyeless sight” and who fire-walks, as mentioned in the last Bulletin, seems to be traveling most of his time and giving exhibitions of his trained psychic powers. However, HRA Edward S. Schultz, of Buffalo, N.Y., will try to make contact with him and see if we can interest him in the HRA efforts and get his help in such matters as he may see fit to discuss with us. It would be very interesting to run tests on his signature written at the beginning of his training, say around 15, and as of today. The Biometer might show some interesting changes in the will or personality pattern or the reading in degrees of the brain radiation.

THE BRAIN RADIATIONS OF HYPNOTISTS, by the way, are very interesting because they give the “will” pattern reading of the perfect will. Most people have a “will pattern” which Dr. Brunler classified as less than perfect. Let me illustrate the manner in which the pendulum moves over the plate of the Bovis Biometer (which I have on loan through the kindness of HRA Dr. Hanoka, of Buffalo, Missouri). The arrows show the direction of the swing.

The diamond-shaped plate on the Bovis Biometer is the exact size shown above [Probably not, editor 5/27/2010] and has lines printed to show exact horizontal, vertical or diagonal swings. These line are not shown in the drawings, but the movement of the pendulum is shown as approximately over the lines when a “pattern” reading is taken.

THE PATTERN CAN BE CHANGED with practice and effort to make the “will” reading more perfect and the circle more what it should be. However, Dr. Brunler found that to change from the general counterclockwise to the clockwise, was so difficult that it was seldom accomplished. The brain radiation reading may increase up to six degrees, we are told, but the average growth in this respect is from one to three degrees.

THE PATTERN READING should be of great value in all work of the type being undertaken in psychoanalysis, E Therapy, Eidetics or Dianetics. (Or “Scientology” as L. Ron Hubbard – now “Dr. Hubbard” in all the mentions of him in the Scientology literature to come out of Phoenix, Arizona  has renamed what was once called by him, “Dianetics.”) While the Brain Radiation degree reading should not make a great difference in deciding whether or not a person (“pre-clear”) was a proper candidate for help or “processing,” it would tell the “auditor” or “guide” or “observer” or “analyst” the general level of intelligence of the one to be worked upon. The Pattern, on the other hand, would indicate how far off the ideal or normal the pre-clear might be, and, by repeating the reading test from time to time, progress could be checked. Our friends of the Eidetic Foundation (252 Mershon St., Fairhope, Ala.), who have been most helpful and ready to run lab tests on Huna lines and to give us the benefit of their growing research program and experience, have had several of the staff there read for their present patterns, and will check betimes as they progress further into the “optimum” or fully normal and perfected state.

THE “OPTIMUM” STATE was first postulated by L.Ron Hubbard in his book, DIANETICS. He also spoke of it as a state in which one was “clear” of all compulsions, neuroses and psychoses, also of all repressions and psycho-somatic ills. However, it was not enough for a person to be normal, with a normal memory and a normal ability to think rationally. Mr. Hubbard pointed to the fact that, under hypnosis, a subject might be caused to “regress” in time and to relive a past event with all the physical sensations “revivified” or brought to life and lived over exactly as during the event itself, but without the actual muscular action, vision, smell and so on – only with a form of complete remembering and reliving of the sensations.

THIS SENSORY MEMORY, in addition to the ordinary memory of the event, in which sight, taste, smell ,etc., are recalled but not actually and vividly re-experienced in full time sequence, was pronounced to be of value in reaching a “clear” state, and while hypnosis was not to be used to get back this recall, the auditor sat beside the pre-clear lying on the couch, and mentally “pushed” to get him to develop the ability to make the sensory type of “return” as well as the usual return in ordinary memory.

MEMORY RESIDENT IN EACH CELL was postulated to account for the full sensory recall and reliving of an event. As recall seemed to go back to the moment of conception, it was then postulated that memory was full and complete in the sensory level even in the sperm and ovum cells. Soon the new recall led back into former incarnations, where no cells with sensory memories were to be found, and the theory bogged down more or less.

HOWEVER, TO BECOME “OPTIMUM,” it still seems to be agreed in the Dianetic offshoot schools of belief and practice, that one must develop ability to recall and relive any and every incident from conception forward, using this combined cell-mind type of memory and revivification to bring to the surface any abnormal mental impression or reaction to such impressions. Once the “aberrational” material was successfully recalled and subjected to the rationalization process, it became normal as a memory and ceased to stand in the way of becoming “cleared.”

RON HOWES, FAMED AS ONE OF THE OPTIMUM CLEARS, has been discussed in the literature which has accumulated around Dianetics, and his augmented mental abilities affirmed. In a letter addressed to “all optimun and pre-optimum humans,” some months ago, he gave the primary steps needed to create an “optimum race.” He wrote in Basic English, and it is interesting to see if the way he writes and the things said show the superiority of one who has attained the optimum condition.

He wrote: “The primary step in the production of an optimum race is the invention of a higher tone reality. To be optimum, this reality must have self-corrective machinery determined by firm, dynamic goals. The inventor of a suitable reality is forced by the race life-cause and assisted by race-intelligence to communicate the invention.” He went on to give other “steps,” the (again I quote) “fourth step is establishment of true communication among all groups and units of the race. Race dynamics insure the integrated results of all steps.” (And now comes the greatest exhibition of an optimum’s ability of which I have as yet heard.) “To aid in the progress necessary for application of the above principles, certain mechanical features may be brought into use. Since the second month, tenth day, of this year, there has been in existence a field of psycho-mechanical structure. This field is directional and can be beamed through an area three thousand miles in radius. The source of the field will stand unknown. The field produces the following. (1). Amplification of causative factors in the race. (2). Temporary enrichment of mind-reality applied to desire and need, (and) (3). Communication enhancement among units of the race.”

I never heard what, if anything, happened following the creation of this “field” by its unidentified creator, but that is how an optimum lays it on the line for the other optimums or not-yet optimums. The goal and the benefits to be had upon reaching the goal, once loudly included corrections of mental and physical health, I believe. Now, little mention is made of these features, but one is supposed to desire even more greatly to reach the completely “cleared” state.

“NOW ITS UP TO YOU,” says an ad in the new “Journal of Scientology” put out by the revised Hubbard Center in Arizona. (Subscription rates, $2.50 per year. Address 1405 No. Central Avenue, Phoenix, Arizona.) The ad in question shows what the pre-optimum can do to approach the desirable state. They offer access to sixty lectures on tapes by Dr. Hubbard, with fifty texts to study. In addition, one can have 100 hours of supervised co-auditing with the Mathison Electropsychometers, and enjoy the benefits of the use of the newest techniques “from Effort to Black and White.”

THE SOURCE OF THE LIFE ENERGY HAS BEEN FOUND

Dr. L. Ron Hubbard is pleased to announce in the latest issue of the new journal. He writes that qualified engineers, in addition to himself, have observed the energy, measured its flow, observed it in its isolated state (!), and have invented a very simple new technique which in about 25 hours will enable the individual to get a startling manifestation, if I read the article correctly. Those further advanced in Scientology may make the grade in as little as two hours of special processing. It is further reported that some pre-clears have been burned by the energy, and that care must be taken to ground anyone when the energy is to be utilized in whatever way attempted. It is said that the energy is an AC flow and that it is of very high frequency. The matter is made clear and simple in this paragraph.

“The energy source is also the awareness of awareness unit of being and is considered by himself to be himself.” Of course, this possibly could be typographical error, but it seems not to be. It is quite possible that to one familar with the new terms used in Scientology this makes a very complete and convincing explanation of where the energy of life comes from. The similarity of this “first time” discovered energy to the mana of Huna, is suggested in the statement in the article that it can be conducted from body to body (as is also done in the Eeman circuits) and that it can be increased by the use of the proper technique so that there is danger, if the subject is not grounded, of destroying some vital part of his being. The “serpent fires” of Theosophy were said to be made up of life energies generated by special techniques, but, if not very properly controlled, apt to burn out one’s brain or otherwise ruin the one arousing the forces and allowing them to rise along the spine.

THE ORIGINAL CONCEPT OF “CELL MEMORY,” so far as I have been able to learn, was proposed by our own  HRA L.E. Feman, of England, first printed in 1929. Mr. Eeman was a flyer in World War 1 and was hospitalized, because of injuries, over a period of some time. As doctors failed to cure him and bring an injured shoulder back into action, he began to study himself and his muscles, also his conscious and subconscious reactions. Eventually, he discovered that a complex was causing the shoulder trouble. He found that there were areas of muscular tension which indicated subconscious complex knots, and that he could work from muscle tensions back into the subconscious and bring up the incident which caused the complex to form, enabling him to rationalize it. The shoulder was released and restored.

But he did not stop there. He followed through in his mental exploration of his subconscious as it was found resident in his body, and learned a method of relaxation and of using his powers of internal observation. He gradually became able to observe the bodily reactions to mental pictures of such things as running, walking, seeing colors, feeling heat or cold or warm sunshine. It is a long and fascinating story. In the end he was able to recall vividly and relive practically any memory of physical experience. In his book (Chap.9, page 183) he passed on a question which at the same time gave some of his basic findings. I quote:

“If it is a fact that self-suggestion is absolutely indispensable before any conscious action of any kind can take place, why do people find it so terribly difficult to accept that the same law may hold good for all subconscious actions? Why do they find it much easier to accept by implication that unconscious actions just happen without any intelligent or intelligible force having any say in the matter?

“Why cannot they understand that our continuous subconscious or unconscious actions, the heart-beat, breath, circulation, digestion, only persist in virtue of the unconscious suggestion involved in the memory of their having been done before, and done in a certain way, with a given rhythm; individual memory, organic memory, cell memory?”

Mr. Eeman explained how the thought of running caused the subconscious to react as if to suggestion and to make the heart beat more rapidly, the breathing to quicken, and all the body to react in some degree as if actually engaged in running.

From this he deduced the fact that energy was produced (he decides that it is drawn in from the surrounding ether, just as is done in real, instead of imaginary, running) but was not expended except to a small degree. This left an excess of energy (much like the Huna surcharge of mana) which could then be turned into evolutionary channels of use.

This excess energy, directed by mental action, was the key to a form of conscious quickening of bodily evolution toward fullest muscular, organic or other powers and perfections. The observing and directing mind, with daily practice, came to be aware at will of the sensations inside the body which, I take it, only the subconscious ordinarily senses. It is a method by which the conscious becomes aware of the subconscious in an amazing way, and is able to train and guide it to develop the physical vehicle, and soon, to develop its latent but natural psychic powers such as those of telepathy, prevision and clairvoyance. Every part of the man is developed, and his health and sense of well being is perfect, as are his skills in such games or actions as may demand muscular development and coordination. The memory becomes perfected and includes memories of bodily actions and experiences when there is reason to recall them. The usual powers of conscious mind mentation are increased to their highest level, and, in due time, after going through a very interesting set of development steps, there comes awareness of the superconscious realm much as in Zen.

This last part of the development rests on the earlier steps, and, while not the whole of the goal, offers the most advance. We all know a degree of bodily and mental perfection, but few of us have known the awareness that opens on the next higher level of being, that of the superman, and for that reason, the greatest lure attaches itself to that part of the total goal. The implication cannot be escaped that it is, in this way, possible to make a sufficient, complete and conscious evolution in a single lifetime, and so reach the goal set before us by the Creator of life in human beings.

Whether or not the “optimum” condition includes the goals which HRA Eeman has set before us, I am not in a position to say, but one thing seems fairly clear, and that is the fact that the goals were more fully outlined, the methods of attaining them more clearly given, and the basic philosophy more perfectly fitted to match methods, than in any of the later systems in which methods are still being changed at the rate of a new “technique” a month and in which theories change even more rapidly.

I strongly recommend that any HRA who plans to make even a tentative study of the materials of the now scattered Dianetics field, begin by obtaining the book which has just been discussed ($1.30, post free), and, while ordering, a copy of CO-OPERATIVE HEALING, a later book of great value. ($2.60, post paid.) Owing to the advantage we enjoy because of the exchange rate, this is indeed a bargain value for two such important books. Address: L.E. Eeman, H.R.A., 24 Baker St., London W2, England. Say you are an HRA and ask to have your copies autographed directly to you if you plan to keep them.  (Much more will be said in the Bulletins concerning this work of discovery so ably carried out by Mr. Eeman. He has generously given permission to quote from both books, but, of course, there is no substitute for a full study of the books at first hand.)

INVITING POSSIBILITIES in the Eeman methods

Contained in his summary of the steps (Self and Superman, Chap. 11, pg. 206 and on), which lead from one level of consciousness to the next. I quote:

“A rough outline of what the explorer may expect to discover as he invades successive regions of the subconscious may not be out of place.

“He enters upon his voyage of exploration of the subconscious realms in the attitude of the most perfect quiescence he can achieve, physically, mentally, emotionally and spiritually.

“What then is his state of consciousness?

“At the outset, he will notice that those things which impinge on the consciousness are objective. They are things of the outside and reach him through his senses. He feels the weight of his body on the couch, the cold atmosphere, his clothes. He hears voices, noises, the traffic outside. He sees the wall, senses the passing of time. He dwells in time and space; his consciousness is nourished on relatives.

“This state may be termed objective consciousness. For a while this state endures; the subject continues to receive impressions from the outside; his perceptions merely reflect the reactions of his senses to the objective world.

“After a time the vividness and intensity of these outside messages weaken, and eventually, although the objective world still continues to act upon the subject just as before, his senses seem no longer to function, and outside all appears silence and peace.

(“There follows a period of apparent blankness, during which the subject’s consciousness does not seem to be affected by any phenomenon. This period varies in length from subject to subject, and from time to time, and its characteristics are also more or less marked.

“It is merely a period of transition – as careful observation will establish – and is occupied in the gradual transference of energy from the objective to the subjective processes.

“Under wakeful conditions, the amount of energy devoted to subjective processes is just sufficient for current needs of the system, and these processes are not carried out in a manner sufficiently vigorous to attract the subject’s attention to their performance. Moreover, the subject’s attention is generally fully occupied at such times in the observation of objective activities.

“When the objective activities are reduced and eventually cease, the energy saved is gradually transferred to subjective work. This is intensified, and gradually attracts the attention of the subject.

“When this has fully developed, the consciousness becomes exclusively engrossed in the inside sensations of the body, to the exclusion of all external perceptions. The subject has then entered the second state of consciousness, subjective consciousness.

“This is recognizable by all, although a little more care in observation and a certain determination to remain conscious are required.

“For a while this state endures; the subject continues to receive physical impressions from the inside, he becomes more and more conscious of his breathing, improving circulation and the resulting warmth; he feels this warmth spreading into parts of the body that were previously less warm although he had not been aware of the fact; he is struck by an increasing sense of glow and well being that seems to spread its beneficent action more and more deeply as the body becomes heavier and heavier. The subject then realizes that his body is asleep, and that its work is being performed extremely well although he himself has remained awake.

“As the intensity of the metabolic processes increases it tends to reach the level of power at which they appear to be outside the reach of the subject’s observation, or so one would conclude from the fact that gradually his consciousness of them completely vanishes. With his physical self, apparently, all has become silence and peace, just as a little previously, outside, all had become silence and peace.

“There follows (a second period of apparent blankness during which the subject does not seem to be affected by any phenomenon. This is merely a period of transition, and is marked by gradual transference of energy, increased in quality through rest, from satisfied physical processes to mental processes. Gradually the consciousness of the subject, which has, by now, completely lost sight of both objective and subjective physical phenomena, becomes aware of the fact that he is still AWARE, but aware of nothing physical, aware of himself, obviously, since he is aware of the fact that he is aware, and yet is aware of nothing of the body.”

When this has developed, the consciousness becomes exclusively engrossed in mutation, in the self, merely being and acting metaphysically. The subject has then entered the third state of consciousness; self or super-consciousness. “This is also recognizable by all, but all will not reach it at the first attempt. Until they do, they are at liberty to deny both its existence and its accessibility, but it were charitable to warn them that such denial will offer insurmountable obstacles to their attainment of it.

“Fierce determination to remain conscious – although, to all outside appearances, fast asleep – and great concentration are essential.

“For a while this state endures; the subject becomes more and more clearly aware of his existence as an individual, apart from his physical shell, he experiences more and more definitely what he may feel must be true contact with his self, his soul, and out of this experience he may evolve a conviction of survival after physical death which nothing will ever endanger, a certainty of the unending and untrammeled beyond.

“Gradually this state of self-consciousness, as all its predecessors, seems to elude the subject, and if he then is fortunate enough to retain his consciousness, be may enter the fourth state of consciousness: one-consciousness.

“Anyone who has ever been blessed enough merely to set foot on the threshold of this plane of consciousness is not likely ever to forget the indescribable sense of beatific revelation it engenders. We seem at one instant to be divine, to leap to understanding of things as yet undreamt, to vault in but one second the dense barriers of ages, to pierce in one fierce burst the veils of generations, and then fall by the way, dazed by the revelation, rejoicing though, beyond the force of words, that, knowing not what we have known, we should still know beyond the pangs of doubt, that in one spark we had known All.

“What is left after that? The sense of oneness with the Infinite, the sense of at-one-ment with the true, the just, the unending, the unlimited, the sense that one is a part of that whole, and that whether it takes years or days, ages or seconds, the time will come when the consciousness of that oneness shall be our patrimony, a consummation that is worth waiting for.”

THIS GOAL RESEMBLES MORE THAT OF ZEN REALIZATION than does the more poorly defined goal of the “optimum” state. In Self and Superman, little is said of the complex and its removal, but in the later and larger book, Coperative Healing, Mr. Eeman has gone into that angle more fully, describing his methods of getting at the complex and removing it, and giving his methodology the name of “Myognosis.” In this method he depends on the clues offered by tensed muscles to point the way to the complex. The older, slower method of “free association” is avoided as less safe, rapid, specific or controllable.

HRA Rev. Jessie Curl is out of Los Angeles until about October 26th, at which time she will return and open her new office at 1515 Wilshire Blvd., Apt. 2, Girard Apts., Los Angeles 17, Calif. She reports continuing good results in her healing work done with the spirit aid of Hoo`ola, who recently has been joined, I am told, by his spirit wife. Rev. Curl may also have her own church soon. Her absent healing work continues, and she may be reached at the address just given.

THE TMHG HEALING WORK OF THE HRA has been set back an hour to conform with the return to standard time for the winter months. 3 and 7 P.M. are still the hours, seven days a week. I am very happy to be able to report that almost every mail brings some good report on the healing results. One mail recently brought four good reports. It is possible that the new plan of limiting treatments through TMHG to those who have written in at the beginning of each month, has helped by preventing waste of time and energy on requests from those HRAs who may long since have ceased to sit in at the appointed hours or to offer their share of the mana needed by the Poe Aumakua to aid us as the energy is directed to one HRA after another. It is also possible that the self-cleansing (of complexes) which I have been doing, has made me a better channel for the flow of mana and its direction. The two spirits connected with the small ivory ikons by the Sandwiths, are invited to help at all sittings, and the work is conducted facing the large healing picture so kindly sent to us by HRA Mrs. Kingsley Tarpey, of London.

THE SELF-CLEANSING METHOD which I am using consists of taking a few minutes each night (or after any period of slight upset during the day) to “forgive” or let go of and put aside any conscious or half-sensed irritation or worry, then to make contact with the Aumakua, ask that it finish the clearing away of all such things (I say, “Please forgive…”) and then relax and wait. There come a few yawns or other slight physical reactions, and all is cleansed – the state of mind being left serene. This is proving to be a most helpful and practical method, and it does not call for the help of a second person, a factor greatly in its favor.

HRA Florence E. Wilcox, 2921 Francis Ave., Los Angeles 5, Calif., would like to meet other HRAs living near her.

The new Tregear Maori Comparative Dictionary is helping turn up many new and helpful word and root meanings. I consider it the first unit of equipment in our proposed HUNA LABORATORY. A recent study brought to light the strange fact that na Kahuna had only the word lima to use to designate the entire arm and hand. In the following passage (Isaiah 40:10), the translators had to insert “hand” because only “arm” appeared in the original as given by a good kahuna: “Behold, the Lord God will come with strong (hand) and his ARM shall rule for him…” The secret is that the fingers were always mentioned separately by na Kahuna, using the word mana`mana for them which hold the secret meaning of the mana being divided between the Aunihipili and Aumakua to make the latter strong and able to “rule” or make changes on the dense physical level in answer to prayer, or on the level of the future aka pattern world as well. The passage also says, 11 …his reward is with him.” Utu, is “reward”, but the secret comes out in its secondary or Huna meaning of “to absorb water, like a sponge,” which confirms the fact that the Aumakua MUST be given its share of the low mana to enable it to work for us.    
MFL

Aug. 1, 1952

A LETTER TO CIGBO

Dear Cigbo (Profit, if any): Well, Kat, what have you to say now? Do you still think the ’spiriks’ were talking through their hats when they predicted severe quakes for California?” (Signed, Uncle A.)

CIGBO REPLIES: “Dear Uncle A, Since you call my attention to it, I got to admit there seemed some little bit of a comeup-pants here recently. But, I claim the same ‘out’ as the spirits do when THEY predict. They always say when nothing comes off (or maybe I better say comes on) that it is because over there the time elemink is not so good as ours, aka clocks not being so hot. Then they say, ‘But just you wait! It may not have come to pass three or two or even one year ago, like I said, cross my heart, it would, but the time business is to blame.’

“Well, I got a right (and a mighty good left, and even a leftand-wright in my hind paws) to use the same sequels. That Ecake I predicted would NOT come and would NOT shake California so it would slide into the see, STILL HASN’T COME. Remember, I wasn’t predicting about things in the FAST, and if there was any Ecake on or about the date of July 21st (4:52 A.M.) when I woke up and dived twenty feet (both front and hind, plus nose and tail) for the door, that is ALL IN THE PAST, and as us per dickers deal ONLY with the future, it doesn’t count. King’s X. Anyway, praises be, boss can’t blame anything that might have happened on me. The professors who have the last words on earth cakes, said the San Andreas Fault and the Garlock Fault took all the blame there was, and that lets ME out so I’m as pure and innocent of misdeeds as a Republican and Democracy all rolled into one. Anyway, WHY should I want to make an earth cake? I’m not a candied date for anything. I got more job now than I can handle about half of the time. Anyway, scuse please, and: Love from your very own bold, courageous and skairt, CIGBO hra.”

CORRECTION: On page 5 of Bulletin 80, the name of HRA Thela New comer was not spelled correctly (Not Thelia). On the same page, opposite the illustration of the triangle, I stated in a note that the reactive mind of L. Ron Hubbard could be considered a substitute for the Huna AUNIHIPILI. Mrs. Newcomer writes: “I don’t know how much Dianetics you have had time to read…  know in later works on Dianetics other aspects of mind are mentioned, maybe  not standing out as ideas as clearly as the reactive part – what you know as the Aunihipili, others speak of as the subconscious – but he brings in the analyzer and one thing or another claiming, as do other Dianetics writers, that the mind has different qualities, one now acting now, another again, – and when ‘fire’ is had the Aumakua comes out into the open with a bang, figuratively and literally quite often.” (Note: My apologies for comparing the reactive part of mind with anything in Huna.)

HRA MRS. KINGSLEY TARPEY, writing from London, reports a growing interest on the part of the younger medical doctors, in the possibilities of diagnosis with the Biometer and of direct healing, such as she uses so very well. Good!

CONTINUING: “JESUS AND PAUL TALK THINGS OVER IN PARADISE” (II)

Note: Many HRAs were impressed, just as I have been, with this excellent work which helps show what Paul added to the teachings of Jesus. It is undoubtedly important that we be able to separate the two teachings in our search for better understanding of the nature of the complex and the possible methods proposed for removing the “blockings” from the “path.” Part 2 of this reprint from PSYCHIC NEWS, via HARBINGER OF LIGHT, follows.

Jesus: Now Paul, I think we should discuss what you called your own gospel and how you came by your beliefs as recorded in your writings. You say you acquired them “not from men, nor after men, neither were you taught; it all came by revelation of Jesus Christ.” (Galatians 1:11,12.) I have no recollection of that.
Paul: So also I told King Agrippa when I …
Jesus: Yes, I saw your account of that. It was lengthy and contained many details. It is now recorded in Luke’s story. (Acts 26: 12-18.)
Paul: Well I remember that great occasion. I was on trial – and how the King himself was impressed -
Jesus: Quite so, but your account of events to King Agrippa is much more elaborate and, if you will pardon me, more rhetorical than the earlier account of the same experience; in fact, the two accounts do not agree. They look like accounts of two different events.
Paul: I have not seen Luke’s earlier account of it.
Jesus: Well, Luke says that all that happened at your conversion was that you were instructed to “go into the city and it shall be told thee what thou must do.” (Acts 9:3-6.) Not a word about any direct revelation from Jesus Christ and not a whisper of any doctrinal scheme from me to you. The “vision” you saw was “a man, Ananias, coming to you.”(Verse 12.)
Paul: Doctrine? I was a great student of the Scriptures.
Jesus: What Scriptures? There were none except the Old Testament writings. Not a word had been written by me, or about me, at  that time.
Paul: Our Scriptures were the only Word from God we knew, and were sacred to us.
Jesus: Paul, I am eager to know one thing. Where did you get those amazing ideas of yours recorded in your letter to the Romans? I shall summarize them: (1) the fall of the whole human race by one single Sin of one single man, Adam; (2) the condemnation of the whole race by that one Sin; (3) my death as a sacrificial blood-offering
to restore the race to God’s favor; and (4) most amazing of all, your idea that man’s salvation depends on God’s election, and neither on man’s deeds, nor on man’s will – what you call Predestination.
Paul: I proved it from the Old Testament writings. I cited the case of Abraham and Hagar (Rom. 9:6), and I made certain deductions from the story about Rebecca (Rom. 9:10-13), also from the case of Esau. My deduction was: “God has mercy on anyone just as he pleases, and He makes anyone stubborn just as He pleases.” (Rom. 9:18.)
Jesus: That had not occurred to me; it is most ingenious. But Paul, did you ever hear anyone say or suggest that I in my lifetime had taught these things or given these astonishing interpretations?
Paul: No, my master, I had to rely on myself, with the books of Moses and the prophets, and while in Arabia I built up my systematic theology for the saints.
Jesus: And launched it on the world as your gospel And these are Your published ideas which have got a start of some years of mine which are only being read now. I fear it is your gospel, Paul, rather than mine that is believed now.
Paul: I would be sorry to think, Lord that the disciple should be before his master.
Jesus: Sorry? Did not you deliberately tell the Galatians that your gospel was final and that if any man or even an angel from heaven, teach differently they were obviously wrong? (Gal. 1:8-9; Luke 9:54-55.)
Paul: No. I saw little of your friends and heard little of your teachings. The stories of your life had not been written in my lifetime.
Jesus: In your gospel, Paul, you make a great deal of the sacrificial value of my death for the sins of men.
Paul: It was the central point of my gospel, and fundamental.
Jesus: Did you not know that I never once referred to any such an idea? Sacrifice was an antiquated idea which I completely ignored. I desired Mercy and not sacrifice.
Paul: You died the death of the Cross – the ignominious death.
Jesus: But Paul, thousands of people died on crosses in my time under the Roman dictatorship of our people, and all for political causes.
Paul: Yes, Lord, but your death was different. I saw it in the light of my study of the old sacrifice as something different and as a culmination of the entire sacrificial system.
Jesus: So I have heard, but was there any single suggestion in all my plain speech, or in my simple parables to the simple, that only through the shedding of my blood could there be remission of sins?
Paul: I saw certain analogies and built up my system of Christian theology on that foundation. Believers must have something to believe and it must be logical, and it must be a system. The Old Testament writings showed that there was no remission of sins except  by shedding blood and I deduced –
Jesus: I know you did all that. But as the gospels, now coming out, will show, I came to teach a new way of life.
Paul: What, then, did you say?
Jesus: I simply said to the truly repentant: “Your sins are forgiven you; go, and sin no more.” “Thy faith hath made thee whole.” “Forgive and ye shall be forgiven.”
Paul: And no word of a mediator between God and Man? And no sacrifice according to our Law?
Jesus: No. No mediator and no sacrifice. I was tired of the pretensions of the priests and the high priests and chief priests,  that only they could approach God. “I desired Mercy and not sacrifice,” as the gentle Hosea did.
(To be continued.)

ORIGINAL SIN, or at least the sin for which Adam and Eve were cast out of the Garden, was that of eating the fruit if the sacred breadfruit tree, according to the Polynesian version of the story. This tree is lulu, and the secondary meanings are (1) “to be possessed by a spirit,” and (2) “to be excessive in strength, as in violent anger.” There is also the meaning of “something stuck fast, as between the teeth in the case of food.” From these meanings, it is to be seen that the thing hardest to deal with in the list of fixation-sins or “missing of the mark” is obsession in some degree. This can be unsuspected by the individual who harbors these “eating companions,” sharing life force with them, and having them inject into the Aunihipili ideas which are foreign to those normally held.

THE SERPENT who tempted Eve was the symbol of such a spirit or devil, also the symbol of a fixation. A fixation, like the Serpent in the Garden, makes one think that wrong ideas are right, and that bad deeds are good. If a Aunihipili spirit lives in one’s aka or aura, it may force its emotions and moods on the victim. If it died as part of a man, from some disease or accident, it may cause illness by foisting all the symptoms onto the body of the living host.

THE GARDEN gives the Huna meanings which show that it was the place in which the contact with the Aumakua was to be made along the aka cord by the sending of the mana. The word for TREE is also one giving the root meanings of aka cord.

ONE CONCLUDES that Adam’s “missing of the mark” was caused by spirit obsession that prevented him from staying in the Garden – prevented him from making contact along the aka cord with the Aumakua. The failure or inability to make this contact is the basic disaster brought on by any form of sin-fixation-obsession.

TO SACRIFICE: This was not to shed blood – not to na kahuna who knew the Secret. The word is mohai, and it has the symbolic meaning of “breaking off or stopping acts” (sinful or acts caused by the presence of obsessing spirits or by fixations, we may guess), of “confessing to others or to another,” (which points to some form of recalling the fixations so that they can be confessed or described to another in the process of removing the fixations); of “breaking something” (to break open the store of hidden memories which form the fixations, or “to break open the secret of the obsession”) and “to put something in a special place” (the symbol of the opened aka path and the restoration of the ability to pray and place the thought-forms of the prayer in the aka of the Aumakua).

SACRIFICES WERE MADE ON AN ALTAR, not on the cross. Altar is ku`aha in the Polynesian. Ku is the back or spine and aha the aka cord to the Aumakua. The cord runs along the back bone or through its center and up through the top of the head, then on up to the Aumakua. The Hindus called this the “serpent fire” and it left the head at the “door of Brahm.” The thing offered as a sacrifice was mana – the gift given with love, not because of compulsion. The prayer that went with the gift of mana might ask for help in the finding and removal of the complex-sin-mistake-obsession.

ADAM AND EVE WERE DRIVEN FROM THE GARDEN, or, in Huna secret terms, were cut off from contact with God or the Aumakua as the representative of God, by having the aka cord blocked by the bad things suggested to them by the evil spirits they allowed to live with them. Outside the Garden “God cursed the ground” on which Adam had to grow his food. Curse is the first root the symbol of much mana and the second meaning (1) skin, and (2) a spirit or ghost. The curse was not so much from God as one due to the problem of having spirits taking mana from one to live on and to use to curse one with thoughts and emotions forced on one – evil thoughts, urges, moods, angers and illogical actions so closely resembling fixations that spirit interference and “cursing” might be taken one for the other in many cases. But spirit influence cannot, according to Huna, account for all the “missing of the mark.” Note this:

GOD CURSED THE GROUND SO THAT IT WOULD BRING FORTH THISTLES AND THORNS

“Curse” symbolizes the spirit trouble. Thistles and thorns do not. Pua, root in pua`kala (thistle), means “a mentally deranged person,” but there is nothing in the root to indicate that a spirit causes this type of derangement. On the contrary, the root gives the symbol (in “to tie in bundles”) of the memory made up of clusters of thought-forms – the memory which has escaped the process of rationalization by the conscious Auhane mind when being made, and so becoming a “tangle” or complex. Powerful complexes cause mental derangements which may be too slight to bother or too great to cope with. This “thistle complex” is something to be “cleansed” away (root kala: to wash, baptize, restore to the light). The root puaa in the form of puaa has been given the additional meanings of – (1) “to flee, as a child from parent to avoid punishemnt,” (Which is an exact indication of what the Aunihipili does when it has a sense of guilt or feels that it is “bad” and fears to face the Aumakua across the aka cord), (2) “thin, like a spider’s web.” (This is the old symbol of the aka thread or cord – thin and small and invisible.) (3) “To regurgitate food, as a pigeon feeding its young.” (pua) (Which symbolizes the “forced remembrance of “forgotten” irrational memories which form the fixations, and which must be forced up from hiding into the focus of consciousness so that they can be examined, “re-thought” or rationalized, and changed from a harmful memory cluster to a harmless one? The root pu reinforces this important meaning. It means “to bring forth,” also “a gourd,” and the gourd is the symbol of a thought-form-cluster-fixation as it is full of “seeds” or thought-forms.

THORN translates: “to be angry,” to be filled with fear, to tremble, to shudder,” “to be cold, to shiver.” This set of Huna secondary meanings tells us, again, of the Aunihipili fearing and fleeing from the Aumakua contact.

It gives us the symbol of cold (ice, hail and snow) and of shivering, shaking and being filled with fear, as a result of the harboring of fixations. The full word for “thorn” is kaka`laio. Ka: “to curse” (a repeat on the open meaning when God cursed the ground), to “strike,” and to “bail water from a canoe,” the last two meanings symbolizing the making of contact with the Aumakua which is “cursed” or stopped, and the sending of mana, also stopped because of the “thorn” or complex – the “thorn in the side.” The root kala in the full word is the familiar one: “to cleanse.” Tie end root lai: “for lani, or heavens, a calm place, still water,” gives symbol meanings of three sorts for the Aumakua: its place, its condition and its mana. The root io: “true, real, not imaginary”; gives the condition of the corrected or kala-ed fixation, but in other meanings for this little root we have: “to be loaded down with bundles, (symbol of the burden of fixation thought-form-bundles) and “to flee away in fear” (a repeat on the puaa meaning discussed under the heading of the “thistles”).

THE BAPTISM OF FIRE is explained by Huna. The word for baptise and for “cleanse,” kala, but the root in “thorn,” kaka, which also means “to wash” as well as “to contact the Aumakua and give the flow of mana to it,” means “to cause or strike fire, as with flint and steel.”

FIRE COMES, THEREFORE, AS A RESULT OF THE CLEANSING which clears the blocked path of fixations and spirit interference. To light a fire or a torch or lamp, (hoo`a) is to light darkness, which is the basic or literal meaning of kala, “wash with water, cleanse, restore the light.” The symbol of “the baptism with water” stresses the use of mana and the work of getting rid of the sin-fixations after the making of amends and after giving up doing hurts to others. The symbol of “the baptism of fire” stresses the resulting restoration of contact along the aka cord with the Aumakua so that the “light” may again shine, as from fire.

“IN THE SWEAT OF YOUR FACE shall you eat your bread,” said God in the story of Genesis. “Sweat” is the Huna key word which gives the secret meaning in this place. It is hou to na kahuna, and it contains the open and symbol meanings which tell what must be done  as part of the work of removing the fixations. Let me list them:

1. “To thrust the hand into a hole or dark sack, to draw out” (the hidden fixation memories), “to search for something, as in the mind” (to try to remember the fixation memory).
2. “To repeat or do over and over again” (perhaps to recall the hidden fixation memory and live it over several times in order to rationalize it), “to be or to make something new” (this points to the changing of the old fixation memories to NEW and normal memories). (Note that repent comes from the root meaning of “to re-think.”)
3. “To pant, breathe hard.” Symbol of accumulating a mana surcharge, and using it. In this case the mana tied up in the fixation clusters may be released. Or, the mana might be used to cause the Aunihipili to give up the hidden memories or to cause spirits to let go of a victim – the middle mana of hypnotic or mesmeric suggestion, which na kahuna used at times very effectively on spirits. This suggestion is symbolized by the last set of meanings for hou: “to pierce, stab, run through the body,” symbolic of forcibly causing the Aunihipili to give up its hidden fixation memories so that they can be examined by the Auhane and rationalized.

“UNTIL YOU RETURN TO THE DUST from which you came,” said God to Adam. “Dust” is huna, also lepo. It is the symbol of the many tiny thought-forms which make up the memories of man – the normal and the fixation memories alike. To return (hoi) means a “vine” and so tells us that the return is to the Aumakua via the “vine”- aka-cord. To be able to make this return, one has to recall, remember, “return to” the fixation memories and drain them off. The good “dust” or memories are those of Huna, while the bad are those of le`po, in which the root po has the greatly significant meaning of “darkness.” One goes back to the “dark” fixations and kala-s them – brings them into the “light” or reason and normalcy. The dust of “darkness” was the dust of fixations and this was symbolized when God said to the Serpent (moo - symbol of fixation), “Dust shall you eat all the days of your life.” – A surprising meaning was included in the word for the serpent-fixation by na kahuna. It is “to dry out,” and it symbolizes the fact that the fixation is a memory, and that when the mana tied up by it is released, it then is robbed of its power and can be “re-thought” and corrected. Once the fixations are removed, the return to the Garden is automatic. “Garden” is ki`ha`pai. The roots mean: “to squirt or send water-mana to the Aumakua (ki), to accumulate mana surcharges ready to send the thought-form “seed-clusters” of the prayer itself. (ha), and clusters of fruit (or seeds), tied in bundles, pan.”) The way back to the garden seems to be through the reopened and unblocked path – and only through it.

“WERE NOT THE OLD TIME NA KAHUNA able to ‘cleanse’ themselves without the help of a second person?” asks HRA L.K. of Colorado in a recent letter. This raises a most important question. Undoubtedly, the young Polynesians, when beginning their training, were helped by the older na kahuna to get clear of any blockings of their paths.

Unfortunately, too little is known of this part of the training. The initiate na kahuna, however, were known to kala or cleanse themselves when needed, but all that I have gleaned of this process is that they brushed themselves over with ti leaves dipped in water in a ritual of self baptism, but whether they prayed or chanted or not, is not certain. The only kind of kahuna to use this self cleansing rite, so far as I know, was the kind able to use trained Aunihipili spirits to enforce the primitive justice of the Polynesians with the “death prayer.” The kahuna who did this police work transferred the blame to the individual who had lodged the complaint so that, if the one attacked by the spirits was not guilty and was safe from attack (because there was no guilt sense held by the Aunihipili) and the spirits returned to attack the sender – as they were trained to do – the kahuna would be safe and the false accuser attacked. (This danger to one accusing another prevented false accusations being made lightly.) As we HRAs can all be classed as beginners, it would seem probable that most of those of us who are heavily complexes will need the aid of another.

THE HUNA DIRECTORY

Corrections:

• 16. Change spelling of Lucieus to Lucien Beck. (he reports meeting several New York HRAs through the directory – all “fine people” to have in his group.)
• 30. Change Mr. to read Mrs. Dun H. Nelson.

New Names:

• 38. Mrs. A Cerminara, 2757 N. Oakland Ave., Milwaukee 11, Wis. Student of long experience.
• 39. Mr. Leon A. Higby, P.O. Box 157, Nevada City, Calif. He and Mrs. Higby are both good HRAs.
• 40. Thela Newcomer, R.D. 1, Williamsport, Pa. Much interested in Dianetics and variations of same.
• 41. Mrs. Claire N. Miller, 3835 Turner Ave., Fresno 2, Calif. Always calling attention to new ideas.
• 42. Arthur Crawford, 1000 West 40th St., Austin, Texas. HRA of long standing. Knows many angles.

Report: No trouble of any kind, but many new friends made and many ideas exchanged. I am delighted with the outcome, as are all who have written in to report. A last minute addition: Mich. Good HRA and “Bathometric.”

Special Request

• 44. Jno. A. Morrill, Box 194, Gonzales, Calif. Good student, who asks if there is any HRA in the San Francisco district who would lecture on “Psychic Healing” at the Gonzales Community Church on Sunday, August 31st. Please communicate. Expenses and a fee to the right person.

L.E. EEMAN, HRA of London, and one who’s many discoveries and writings on the materials of the psycho-religious field, has offered his very valuable help in our efforts and has sent as a gift two complete files of his books, with permission to quote from them. These books will be reviewed and studies made based on his findings and methods of getting at fixations and producing healings. His work long antedates Dianetics and his findings will be of the greatest value to us.

HUNA AT WORK. Dr. T.V.C., of Houston, Texas, writes that she read SSBM and began to try out the Huna methods described therein. Here are parts from three letters which have come in at different times reporting on results.

“I am working daily with Huna. The patients remark how much stronger the power comes through. They feel the heat and tingling all through them now. It is not uncommon for bone, ligament or muscle to pull into alignment as the power permeates the body. This I have seen in the short time I have been using Huna. What will a full year of use bring forth?

” … One outstanding thing is that now almost every patient speaks of a ‘peace of mind’ condition after the treatment. The relaxation seems much more complete .Only two cases have failed to respond and in both of these, the patient has seemed to put up a barrier and has warded off the treatment. Perhaps it was my fault as I seemed to draw back at the tone in their voices. I did not try to use Huna in treating them again.

“One case, a woman 35 years of age had been in and out of hospitals for the past 10 years. She had been sent home from the hospital to rest after having endured the pain of having two tubes in her right kidney and one tube in her bladder. The kidney continually bled. Upon reaching home she gained 9 pounds of fluid in the tissues in 24 hours. She was in worse condition than when she entered the hospital. She was brought to me two days after being sent home. I adjusted her very little and used Huna. The kidneys and bladder began to act after the first treatment and she lost the 9 pounds as quickly as she had gained it. After the second treatment all soreness left. She has not spent one day in bed since the first treatment. Three weeks later she developed eruptions on her face like she had had a number of years earlier, at which time she had been treated with X-rays, the treatment failing but leaving sores that penetrated to the bone and which left scars she still carries.

“She said to me, ‘Will you put on the heat? These sores are very painful.’ I did, and before she reached home the soreness had left, and next day the scales fell off and the skin underneath was healthy skin.

“On June 9th, 1952, a man, age 42, came to me for treatment after his medical doctor had advised immediate surgery. On the right side of his throat, between the clavicle and the lower part of the throat, was a tumor approximately three inches long and two inches in diameter, also two smaller tumors the size of birds’ eggs higher up on the throat. I treated with Huna. From the first treatment, one smaller tumor disappeared and the large one showed signs of shrinking. The tumors were hard to dent. On the fifth day the large tumor was soft and only one-third of its former size. Treatment continues daily.”

MANA LOSS AVOIDED. HRA F.P. of Los Angeles writes, “I am not having the same trouble of being ‘bled’ of mana after giving treatments. I now end every prayer action neatly. (I find that) ANYBODY’S prayers for anybody else are better and more effective than ones for oneself. In our group we arrange to trade prayers. I can feel it when someone is praying for me.”    
MFL

July 15, 1952

THE TREGEAR MAORI-POLYNESIAN COMPARATIVE DICTIONARY HAS BEEN FOUND!!!

Thanks to the guidance given HRA Mrs. Lovisa Y. Ayres and to her energy and kindness. She wrote to a good friend in New Zealand, explaining our great need, and her friend immediately began a search in the city of Auckland – which had been combed repeatedly in the past with no luck – and in a small used book store, she discovered a Tregear. It is battered, but she described it in her air mail letter as all there, and that is the main thing.

An hour from the time her air letter arrived saying the dealer would hold the treasure for us until we could write, my air letter and a draft were on the way. It will take several weeks to get the dictionary as there is very slow service by ship mail, but that can be endured just so long as the book has been found.

THE GREAT VALUE TO US OF THE TREGEAR has already been demonstrated. In visiting the Los Angeles Library to check on their copy (in the one trip down which I have so far been able to make because of the lack of time) for the word mana I found, in addition to the Hawaiian meanings of “supernatural power, powerful, strong, to branch out, to be divided, to be many, to worship, and to reverence,” a number of meanings from other Polynesian dialects. These were and are of great importance for our studies because they give (1) new meanings, and (2) proof that the meanings found in the Hawaiian are right. Here are some of the items from my notes:

MANA:
Mangarevan: “power, being, existence, provocation, divination, and miraculous. (And for mana`mana: to search for anything without the permission of the owner”)
Paumotan: “may, can, to be able, a miracle, effective, as a remedy”
Malagasy: “to predict, to prophesy”
Samoan:(as in ma`mana): “to do wonders, to love, to desire, to bear constantly in mind, to show extraordinary power or energy, as in healing.”
In Fiji, where they have some Polynesian words, mana means “an omen.”

In the Maori dialect, mana`wa (wa meaning “to think”) we have, “heart, belly (seat of the naau or Aunihipili mind), the womb, life power, and breath – the latter meaning being very important as it suggests the increased breathing depth and rate needed in accumulating a large surcharge of mana, the latter meaning not being given in the Hawaiian dictionary except in the related word, mana`wa`ea, which means difficult or obstructed breathing in sickness. Another Maori word, mano, means “the heart or the interior part.” But in this case, the Hawaiian meaning is the best by far for our studies, as it gives the meaning of “to throw at a thing, fountain head or source of a stream of water (symbol for mana), both meanings combining to show unmistakably in the symbols that (l) the mana source was the Aunihipili or “heart,” and that it was to be projected as in “throwing something” to “hit” or make the contact with the Aumakua.

BAPTISM, as a sacred rite in Christianity, is taken right back to Huna by the information gleaned from Tregear that in the Maori the root uhi or uwhi, in uni`hi`piliwhich is also given as uhi`ni`pili (the Aunihipili) has the meaning, as in Hawaiian, of “to cover up,” (this referring to the body, which is in the care of the Aunihipili, and which furnishes the covering for the Aunihipili aka body). In the form of uhi`uhi we get the meaning “part of a sacred ceremony, to lave or pour water on any person as part of the ceremony.” The Tahitian is, “to dip the hand in water or liquid, to rinse or wash.” The word ta`uhi from the Maori is “to sprinkle.” This is of the utmost importance to us as it makes it possible to understand that:

BAPTISM BY WASHING IN WATER is the symbol of cleansing (kala: “to cleanse or restore light or forgive sins”) with water as in a basin or river – the baptism of complete immersion, as in some modern Christian churches. The rite of the washing of feet, as with Jesus and the Disciples, which has been discussed in an earlier Bulletin, is one of helping another to get his complexes drained off by the “drying out of mana” in them. In Huna, as we know, the mana is symbolized by plain water. But, now that we know that the rain is the symbol of the high mana being used by the Aumakua, we see in the symbol of sprinkling, a higher form of cleansing at the hands of the Aumakua. In the story of the baptism of Jesus, he was first washed or cleansed by the baptism administered by John the Baptist, then, when that was done, it is to be understood that he had a form of baptism from something higher. It appears that the “baptism of the Holy Spirit or Holy Ghost which was also spoken of as the “baptism with fire” had to do with the part the Aumakua must do to complete the cleansing away of the fixation-complex-sins. This SPRINKLING is done, I am inclined to believe, with the very fine rain that is almost a mist, while the RAIN  falling heavily to form a flow of water at once after hitting the earth, is the symbol of the answers to prayers, these coming as actual physical conditions for one. The end of the prayer used by na kahuna, “Let the rain of blessings fall,” would refer to the things made or brought about by the Aumakua for us, rather than to the “fine mist” form of mana-water symbolizing the mana used by the Aumakua to work directly on us, as in doing its part in draining off fixations, giving guidance, etc.

THE UTTER USELESSNESS OF MODERN BAPTISMAL RITES as now performed for infants or adults is to be seen in so far as the complex is concerned unless, in some dim way, there is an element in the form or rite used which might cause the Aumakua to “descend as a dove” or use the “fine mist rain” to drain off the fixations. In the case of the infant, we would have to say that the fixations were those brought over from another incarnation, or those impressed in the prenatal or a very short postnatal period of life.

In the Christian churches, the rites of baptism are still held to be of vast importance. One’s escape from hell into salvation is thought to hinge on whether or not one is baptized. In many churches it goes further than that. Unless one “goes down into the water” very literally, he is not cleansed. The cleansing is of “original sin” and whatever sin may be in the dogmas of a particular sect.

HOLY COMMUNION, which is reserved generally for those who have been baptized or otherwise accepted into the churches, now suddenly stands out in the clear and slightly dazzling light of the Huna lore, as a full, free and easy CONTACT along the aka cord with one’s Aumakua. This contact comes after the symbolic and actual cleansing of baptism in which, if the rite is to be in the least effective, fixation, complex and the secondary “sins” of unrationalized memory tangles, must be cleared away to unblock the “path.” In the light of these simple but startlingly new facts, we can see how far Christianity has lost its central and practical inner teachings. In writing of this in the Bulletins I feel more or less like we were, as HRAs, appearing out of the wilderness of modern life to cry like John the Baptist, “The kingdom of heaven is at hand!” We are adding, “Straighten out the path of the aka cord! Get rid of the fixations! Be cleansed and restored to full communion with the Aumakua!”

THE CONFESSIONAL, in the light of these Huna findings, is the most nearly correct of the rites except that the idea of the ordinary sin has replaced the fixation entirely. In a reconstruction of the rites to fit original forms better, the confessional would have to become a periodic working over of fixations in addition to the confession of hurts done others and the adjudication of friend, priest or kahuna in the matter of what amends were to be made. The Extreme Unction and burial rites hardly fall into the category of mechanisms aimed at clearing out fixations unless there is more to these rites than has yet been seen. In Tibet there is a rite of recital of directions to one dying to guide him on into the next life. The Egyptian Book of the Dead served the purpose of helping the transition, furnishing guidance and promptings and charms. In all probability these rites were, in the original form, something very different, and they might have been rites covering more practical ministrations than we suppose.

HRA John the Baptist, 1952 model, unfortunately, is what we still lack. We have no HRA who has been freed of all his fixations, who has made amends for all his hurts to others, who has been baptized with the low mana in the process and by the Aumakua with the high mana as a final blessing as complete contact has been restored. However, by the time we have extended our search to the place where we have found just how to go about getting after the fixations, some “John” may appear, and he might get the ball rolling. If the ball does get rolling, it will probably NOT be because any minister or priest of any organized church or school of religious thought and belief will come to help us. As of this date, not even one of the few professional religionists on our HRA list has even seen fit to send in a single word of comment on the finding of Huna behind the Bible. Don’t ask me why, for I have no idea why. It seemed to me that if religion was my profession, I would be instant in my reaction to anything that seemed to offer new light on my Faith – or to counter anything that seemed to me to be so groundless as to need countering. Or does this new trend in the findings threaten established standing and income? Is the wait and see attitude of understandable caution? Or is something derived from a professional knowledge of the Bible sighted that they are too kind to call to my attention lest it discourage me in my efforts to uncover more of the ancient Huna?

WE ARE NOT GOING BACK TO CHRISTIANITY. We are bent on pulling the truth in Christianity up to us as we stand facing the New Age. There is no turning back, only progress that brings the knowledge kept too long secret and hidden in darkness, out into the light to guide and help all who can understand and make use of it. Do we not recall something being said about the placing of the light out in the open to light all men, not putting it under a bushel?

WHO CAN UNDERSTAND?

Thanks to Dr. Oscar Brunler and his study of the meaning of the evolutionary levels of individuals as indicated by their readings in degrees Biometric, we have a fairly good knowledge of who can understand Huna. Almost no HRA who stays on with the work for any length of time has a reading of under 330 degrees. However, the great mass of humanity averages 250 in America and 225 in Africa, India and Asia. At 330 one can grasp abstract ideas, can make use of a college education, and do many things in the realm of HRA research, experimentation and teaching.

Below this degree level the individual has to be given something already worked out. He has to be told, “This is it.” If he accepts the authority of man, book or dictum, he then can go on from there nicely, may even argue roundly to defend his accepted beliefs. For the average person (and there are a thousand of him to one above the 330 level), Huna will have to be worked out, tested, restored and put into simple dogmatic form so that it can be taught as a “This is it” body of knowledge. All religions have had to be taught to the masses in this way.

Unfortunately, those who have become set in their accepted beliefs are very slow to change. One belief looks very much like another to the 250, and what is familiar and already embraced, is considered best. However, history teaches us that at times in the past there have arisen peculiarly ripe periods for teaching new religious ideas. Almost always the need for reform becomes so great that the masses are pressed into response. The stories of the rise of Mohammedanism and Christianity tally in this respect. Ditto, Buddhism. All three were reform movements. All three were fought bitterly by the priests of older religions.

Given a leader, a time when the older dogmas and organized priest crafts are sufficiently decadent, and a new creed that comes closer to basic ideas of honesty, kindness and true worship – given these with enough rationality and workableness – and a great new religion is born. In the civilized world for the past century, we have seen revolt after revolt on the part of people of certain levels of Biometric readings. The general revolt of the masses, comparable with the revolt of Protestantism, is yet to come. The new Mental and Spiritual Science movements are too abstract for the masses. They must have something very simple, very direct, built around a person, not an idea, and given to them authoritatively. The time is ripe for Huna. It is simple and logical. In Jesus we have our master kahuna. In the Bible we have the authority. More than that, we have for those of high level readings, all of logic and proof and practicality that is needed, or will have, it is to be sincerely hoped, when we get the fixation conquered. Of equal value in Huna is the moral teaching, with the Golden Rule just as perfect a way of life as ever.

WITH HUNA AS A CRITERION OF VALIDITY we can now go about the long delayed task of getting rid of hindering dogmas in various religions, especially Christianity. This has been a major problem for some years, and little progress has been made by the students who have traced the growth of dogmas in the early days of Christianity and who have shown the many foreign elements borrowed and foisted onto it. Now, the boiling down process begins to have a hard core. We have definite and even profound reasons for going back to the things said by Jesus and done by him in so far as we can rely on the accounts.

I was recently delighted to find in The Harbinger of Light, an excellent Spiritualistic magazine edited and published in Adelaide, Australia, by HRA Rev. J. T. Huston, N. D. (P.O. Box 64A, G.P.0.), the beginning of a serial reprint from the “Psychic News” of London. This material bears directly on our effort to simplify the Huna in Christianity, and I venture to pass on to you the early part of the series. I quote:

JESUS AND PAUL TALK THINGS OVER IN PARADISE

Reprint from Psychic News, via Harbinger of Light. (Issues of May and June 1952)

This is not a flippant commentary on a great subject. The author is Dr. Alexander Paterson who was for thirty years medical missionary in Hebron, Palestine, and his life and work have been related in his biography – Paterson of Hebron – by his friend, the late Rev. William Ewing, D.D., of Edinburgh. It was in the Scottish capital that Dr. Paterson spent many years of his retirement. He died in September, 1940 and has been described as “one of the outstanding missionaries of the Church.” The manuscript of the booklet entitled, “Jesus Meets Paul, a dialogue in Paradise,” of which this is the first installment, lays no claim to be a psychic revelation. It was published by Robert Gibson & Sons, (Glasgow) Ltd., to whom the Psychic News is indebted for reproduction.

Jesus: Ah, Paul, I am glad to see you here; welcome. Well done, thou good and faithful servant, enter thou into the joy of thy Lord.” (Note that the time is immediately after the death of Paul. MFL)
Paul: Lord, you are very generous and gracious in your estimates of my poor efforts.
Jesus: Not at all, my apostle, just a quotation from the new writings!
Paul: But I was the chief of sinners and the least of the apostles. (l Cor. 15:9)
Jesus: So you said, Paul. However, you did well. I began, and you took over: not so much from me as from the earlier apostles – though I notice that you denied that you were indebted to them. Though they had known me in person, which you never did, you even refused to consult with them (Gal. l:16,17.) Be that as it may, you left a great legacy to mankind, just as I did myself: you in your own published writings, and mine at the mercy of others’ recording.
Paul: Yes, I preferred the written record of my own thought, instead of leaving it to less able men, first to remember accurately and then to relate correctly. Accuracy is a great matter in vital problems. I was running no risks.
Jesus: Quite so. And now that we are both here and free from our labors, I would like to discuss with you some of your recorded teachings.
Paul: With all deference -
Jesus: No, Paul, this is not the “Judgment Seat of Christ” that you spoke of – there need be no deference on either side. Your statements are on record and I know equally what I taught – you in your longer life of service and I in my very brief one.
Paul: Yes, Lord, I came through much persecution, but I kept the faith. I finished the course, and now there is laid up for me -
Jesus: Yes, yes; you certainly were persecuted and you finished the course. For that, all due honor. It is rather on questions of the faith, and on “interpretations” that we might talk.
Paul: I followed your own method, my master, and spoke not as the scribes but as one that had authority. It was the only way with the simple.
Jesus: Paul, many here, who were here long before either of us, were rather grieved that you referred to their times (for they were faithful men according to their light) as “the times of ignorance which God winked at” (Acts 17:30) – that was your phrase to the Athenians.
Paul: I was speaking to Greek philosophers who loved debate.
Jesus: A privilege, Paul, denied to me in my more limited sphere, but was it true to say that God winked at sincerity in striving after truth in any form?
Paul: I was debating my case, your case
Jesus: I, too, had many a battle of wits in my time and tried always to answer serious questions with strict regard to truth, and with strict respect for belief – when it was sincere. And my pleasure was never in success in debate as such but always in making the “wise” simple and the “simple” wise.
Paul: Yes, so I have been told.
Jesus: You were a Jew, Paul, were you not?
Paul: I was indeed. I -
Jesus: When you were a Jew, you spake as a Jew, you thought as a Jew, you reasoned as a Jew, you understood as a Jew, but when you became a “Christian” (a new name to me) you put away Jewish things. But not quite!
Paul: I was a Pharisee of the Pharisees.
Jesus: Well, do not you think you must have given grave offense to your own people when you renounced the Jews as anathema because they did not at once accept your “new” Gospel? (Acts 18:16).
Paul: Maybe, my master, I spoke in haste, but
Jesus: Maybe, but what about the Gentiles who refused to accept it? Were not they also anathema? And if so, what about my universal religion and my own method of leavening the whole lump of Society to whatever religion the sections of it might belong?
Paul: I did not think of it like that.
Jesus: So be it. We all make mistakes of judgment. I remember after I had scourged the Price-Changers from the Temple, thinking – just for one moment – that there was no hope for some types of men
Paul: I was always thinking that, Lord, and once, you may remember, I prayed that I myself might be anathema in order that others might be saved.
Jesus: I do remember, and that was certainly the true spirit of my Gospel. But tell me, Paul, how are things with the Movement since I left it? I have heard so much about the rapid development of the organization and so little about the general quality of the New Life which I taught.
Paul: The Gospel which you left in Palestine, my Lord, has, through my labors, reached from the center to the boundaries of the old Greek empire; it has pierced Rome itself, and is known now in many of the colonies. I established churches in Ephesus, in Thessalonica, in Corinth and in Rome, and I
Jesus: Churches? What are they?
Paul: Assemblies of the saints.
Jesus: Saints?
Paul: Yes, what you would have called disciples, or followers, in your day, are now called saints – my name for your disciples, and groups of them are called “Ecciesia” – churches. We had to organise and -
Jesus: Things are certainly moving.
Paul: They certainly are. And I wrote letters or Epistles to them fixing the Faith in a written record for all time, so there need be no further disputations about its meaning and validity. These, my Lord, are now read in all the churches, for the edification of the saints.
Jesus: It is good news that my disciples are no longer disputing among themselves. How times must have changed – and men.
Paul: Yes, Lord, I spoke with authority. It is now known as “The Faith once for all delivered to the Saints.” (Jude 1:3.)
Jesus: “Once for all.” Dear me! – a kind of final edition? By the way, Paul, my apostle, are you aware that another series of writings is now appearing purporting to be my Gospel as told by the men who were my actual disciples in the flesh, which, of course, you never were?
Paul: “My gospel.” Why, that is what I called my writings to the churches.
Jesus: Yes, I remember that strange description for what was supposed to be an interpretation of my message to the world. Why, Paul, did you call your letters, or Epistles, your own Gospel? (Romans. 2:16.)
Paul: It seemed to carry weight – as one having authority and not as the scribes. To speak with authority impresses the simple.
Jesus: Well, be that as it may, these later writings called the Gospels according to Mark, Luke and Matthew are most interesting documents – “Human documents” as we would say. They are not at all like yours, Paul, for the writers were simple men who knew little of the mystery religions, or of philosophy, and nothing at all about rhetoric.
Paul: I sat at the feet of Gamaliel!
Jesus: Yes, these men used to sit at my feet. I talked with them and they asked questions, an old method which my friend Socrates, who is now here, tells me he adopted in his time.
Paul: Socrates? Surely, Lord, you do not suggest
Jesus: And there was one, James, my own brother, who wrote an Epistle after my own heart and indeed in our own family tradition. He maintained, as our family in Nazareth all believed, that “faith without works is dead.” (James 2:14-16.)
Paul: But, Lord, is not that contrary to my great exposition to the Romans? And your family? Were not you “the only begotten of the Father”?
Jesus: “Our family”? My dear Paul were you not aware? “The only begotten”? Bless you, no. There were seven “only begottens” in our family. I was the eldest of seven – five brothers and two sisters – all begotten of our father, the honest man Joseph, and that dear one, Mary, The Mother. (Mark 6:3.) However, I was telling you of these other writings, following yours. Strangest of all, Paul, our friend Luke has also written about you and other apostles in a book called, “The Acts of the Apostles.” It would surprise you if you could read it; and if you could now read these three Gospels you would be amazed.
Paul: My own record, no. But yours, my master, how I would rejoice and again rejoice, to read the earthly story of the Crucified, Risen and Glorified Christ – the master I loved so well.
Jesus: Yes, Paul, you were certainly a great propagandist of that idea.
You wrote to the Corinthians, “I am determined not to know anything among you except Jesus Christ and him crucified.” (1 Cor. 2:2.) And again you wrote, “Even though we have known Jesus Christ after the flesh, yet now know we him so no more.” (2 Cor. 5-16).
Paul: Yes, praise God, I
Jesus: Not so quick, my dear Paul. Why only a Christ (i.e. really a Jewish Messiah) who had died, and not a Jesus who had lived? In your language, Paul, my life-story would be epitomized thus: Born, crucified, descended into Hell (by the way, what Hell or even Hades; almost my last word on earth was that I was going to Paradise “the old garden of delights”) the resurrection of the body, judge of the quick and the dead…. But what of my Life? Nothing between my birth and my death? What a Life!
Paul: “It was expedient that one man should die for the people.”
Jesus: That is a foolish quotation, Paul, and a foolish deduction. That quotation is from old Caiaphas, the high priest, who used it only for political purposes to get the Jews out of trouble with the Roman authorities, (John 18:14). All he was asking for was a “political” death to keep Rome quiet.
Paul: What is that? It seemed to show the necessity for your death.
Jesus: Necessity? Caiaphas said “expedient,” a term very common in political intrigue, of which Caiaphas was a master. Paul, did you ever sit at my feet as once you sat at the feet of Gamaliel? (Acts 22:3). And why did you refuse to confer with those who had known me simply as Jesus of Nazareth? But why, of all things, did you boast that your knowledge of me came to you in some supernatural way (Gal. 1:12) “as one born out of due time” (an unfortunate phrase, Paul, which has only one meaning among the common folk).
Paul: I believed, and therefore have I spoken.
Jesus: A good thing to do, my Paul, but you do seem to have been in some doubt, because you swore by an oath (a practice I so strongly condemned) (Matt. 5:34), “Behold, before God, I lie not.” (Acts 1:20). An oath, Paul, does not make a true statement more true, or a false statement less false; it does not even strengthen a doubtful one.
Paul: I conferred with Peter. I stayed with Peter for a fortnight once in Jerusalem, and I met your brother James there.
Jesus: Now tell me, Paul, quite candidly, why you spent only two weeks with one of my disciples who knew all about me, and yet you went away to Arabia for three years in solitude and isolation.
Paul: I needed solitude to develop my theology.
Jesus: Solitude and isolation rather than the friendly company of men who were then actually engaged in collecting the materials for my biography?
Paul: I see, Master, what you mean.
Jesus: Paul, as I said, this is no “Judgment Seat of Christ” (which, by the way, I never heard of till you invented the phrase), but tell me, was it because these men were just fishermen and carpenters and excisemen, men of no “standing,” that you ignored them?
Paul: I felt that I must speak with authority, not as the scribes.
Jesus: And to speak with what you called authority you ignored, even repudiated, the only real authorities on my life and teaching. And why could you ever imagine that I should choose you specially to the exclusion of those who suffered with me in my temptation? (Luke 22:28.)
Paul: It seems strange now. I was a Pharisee. I always felt I was specially chosen – “as one born out of – “
Jesus: Do you know this curious fact, Paul, that when I chose the Twelve I did not include a Pharisee among them?
Paul: I have often wondered at those twelve men.
Jesus: So also did I. It was not easy choosing men, Paul. One of them was a traitor to the cause, a bad character as we say, but, bad though he was, he could repent, and that was a great quality.
Paul: I always taught repentance and remission of sins through the precious blood -
Jesus: And another of them was a near-communist, who later wrote a small pamphlet (the Epistle of James.) I wonder if that will be read much in the churches. Nothing there about a “crucified savior” or a “Glorified Christ,” or about “Blood sacrifice for the remission of sins.”
Paul: I met him only once before I left for Arabia. He seemed rather outspoken and crude and more concerned about Justice in time than about eternal things.
Jesus: Paul, all things are eternal, especially Justice. What were you afraid of then, in these simple men of mine?
Paul: They were impetuous – (you would know Peter) – and when in trouble, incapable of intellectual defense of their position.
Jesus: Well, Paul, you could never be accused of incapacity in that sense, but you must remember that when these same simple apostles were in trouble, your own former master Gamaliel shielded and defended them. (Acts 5:34-35.)
Paul: I did not know. That must have been before my conversion.
Jesus: Speaking about conversion, my dear Paul, conversion, however sincere, has its dangers, especially when it is from one form of fanaticism to another. Before you met me on the Damascus Road, (as you say) you were a fanatic. The danger is that fanaticism is so easily transferred to a new belief.
Paul: I toiled and suffered; I was scourged and beaten. I bore in my body the marks of my Lord – all for the Gospel’s sake.
Jesus: Yes, my apostle, we both discovered that the greatest of all adventures is to get one new idea accepted by mankind. And we both discovered that martyrdom lies in the path of the pioneer. On that at least, we are agreed. But now we must rest awhile.
(To be continued)

COMMENT: The dogmas invented by Paul and crystallized to become set and firm in the very beginnings of Christianity need to be seen for what they are – clearly seen. This applies to worship at altars, a priesthood and church rites in general. If any of the dogmas and rites originated in the secret “strong meat” teaching of Jesus, they should turn up in the Huna code and symbols in which the secret teachings were recorded. If they do not, they can safely be discarded as garbled remains of still earlier religions – religions in which the Secret was lost and in which rites were used to try to take the place of some workable system not fully understood. MFL