By Max Freedom Long – [Mid-Summer 1951]

1. Make a pendulum or “bob” by tying a thread to a ring, button, wooden ball, medium size marble. A locket on a chain works well. Whatever you use should be about four inches from its end to where you hold it between thumb and lst and 2nd fingers. If right handed, use your right hand.

2. The use of the pendulum depends entirely on the “convention” or set of signals you invent and teach your Aunihipili to understand and use. The usual conventions are: A clockwise circular swing means “good,” anti-clockwise, “bad.”

Draw a saucer-size circle on paper and make a [cross] sign to cover it. If the swing is on the vertical line it is “yes” (as you nod the head), if on the horizontal, “no” (as a negative head shake). If on a diagonal, “doubtful.” If no swing, “do not know.”

The number of swings in any direction, when counted, can give a number answer, as 61 swings to answer, “How old is Blank?” To learn how much vital force you normally have, hold the pendulum over the palm of your free hand and count the number of swings. A normal charge for the average is about 250 to 300. Now accumulate mana in the Huna fashion and test again. The count should rise at least a hundred swings. A vital person gets a stronger swing of the pendulum than a weak one in this test. Remember that you have to keep in mind what you are asking the Aunihipili to measure for you, such as vital force, sex of an egg or unborn child (+ or – according to your convention, usually + for males and – for females).

If you wish to know whether certain foods or medicines are good for you, ask the question silently or aloud and hold the pendulum a half inch above the food. Use the “good” or ‘bad” swing convention or the “yes” and ‘no” as you prefer, but stick to one or the other lest your Aunihipili get mixed up. The Aunihipili will learn quickly for some and slowly for others.

Practice for a few minutes daily for a month to train your Aunihipili to the work. If by then you get no swing or no reliable answers to things you ask, give it up for the time being and try later with several other pendulums. The Aunihipili seems to be able to work with one type of pendulum for small problems, but with another for more serious things. Experiment. In a few months you may become expert enough to dowse for water. One of the best dowsers in California tried for two years before he got the hang of it, and for 20 years to become master of the art.

3. In making the Huna type prayer-action (see the HRA Bulletins over a period of 32 years for scattered findings and reports on this matter), it is often found that the Aunihipili is convinced that the person is guilty of some “sin” and does not deserve having prayers answered. Or the Aunihipili may believe that the person deserves to be punished by illness and accidents and bad luck generally for former “sins” or for hurting the feelings of others or doing them some form of injury for which amends have never been made to the one injured, to his or her surviving relatives – or to the world in general by sacrificial deeds performed with the thought in mind that enough good is being done to balance former sins of hurt done others.

(There are no sins other than hurts done to others or possibly to our own bodies or minds by improper living. But often, the early training in the church of one’s youth may have resulted in religious beliefs which are deeply fixed in the Aunihipili and to which it still reacts although we are not aware of it. Many of our ills are found to be the result of such hidden beliefs in the Aunihipili or subconscious self.) If your prayers are not answered except when you pray for good things for others, it may be well to take time to talk, via the pendulum, with your Aunihipili and find by questioning it, whether it feels you are worthy or not of having prayers for good for yourself answered. If unworthiness is discovered, make amends directly or indirectly, then argue the Aunihipili out of its fixation by explaining that you are now worthy of all good things. Repeat the arguments. Do more good deeds. Tithe. Serve selflessly. Fast.

When the Aunihipili is won over, make a fresh start with the Huna type prayers in which the mental picture is sent to the Aumakua with a strong flow of accumulated mana along the ever-connecting invisible aka thread or “silver cord.” The Aumakua, and through it, Higher Beings in which you believe, can confidently be approached for aid if the Aunihipili can be convinced that you are worthy. But if YOU know you are not, you cannot convince your Aunihipili and it will not do its part in the prayer-action.

Answer: Well, from my perspective, that would be the TMHG and Firewalk of course. Both require initiation to do.

The Firewalk has been a sacred ceremony for thousands of years in many tribes. The Huna Firewalk Ceremony that has emerged in Huna is tribal with roots in Polynesia.

In fact, Huna was born in the Fire. It was in 1872 when William Tufts Brigham walked over hot lava with the last three Volcano Kahunas on the Big Island, Hawaii. This was his initiation to direct contact with the spiritual forces that evolved through his life and Max’s into Huna.

It is kind of ironic that Max never firewalked ,since he spoke so much about it and unraveled so many other mysteries in Huna. But nobody was available in his day to initiate him. This was long before the Firewalk movement of the 1980s. At one point he almost had somebody to initiate him but the Firewalk Priest died before his Firewalk Initiation could occur.

But Max did lay down the groundwork for firewalking in Huna as a ceremony. In Huna, the Firewalk Ceremony is proof that a person has faith and becomes the model for how to live with the 3-part self in lokahi (unity and harmony).

The TMHG (pronounced: tim-hug) is the other critical Huna practice. You can access the TMHG by submitting a Prayer Request to a Prayer Kahuna. All 3 organizations in Max Freedom Long’s lineage have an active TMHG for joining on a regular basis or submitting requests for prayer support.

July 1, 1951

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

ACTIVITIES AT THE STUDY

Since the last Bulletin was sent out, almost as many letters as usual have come in from you, my kind and loyal friends, despite the fact that it is possible to answer only a few of the most urgent. In all cases, your letters are read with care and appreciation. If Cigbo has been remembered, his file cards are marked for the record and sometimes he sends his own personal postcard to express his thanks for help in his scratching. I have a tall stack of letters which I had hoped to answer in detail some day when I could find time, but as the stack grows and time is taken up with getting out the Bulletins, sitting for the TMHG prayer work, and working at my writing job, I see that answers will never be sent. It is the same with the many letters I have accumulated to share with you in the Bulletins. They go with red-pencil sections into my special box and become covered more and more deeply by new letters as they come in. If you have wondered why a letter you had written with great care, expecting it to appear in the Bulletin, has never been used, know that it is perhaps two feet down in the pile, still valued and still being kept hopefully.

If, between us we could find more time – which means more funds for office help and printing – things could be handled in a more satisfactory manner, but as things are, we do what can be done and progress slowly, getting healing and help as we work in the TMHG together, and always seeing more clearly into this or that angle of the ancient Huna lore.

The things you try out and report to me, as well as the things you think through to some good conclusion, or even the sending of some questions that have come to you – all these are turned over and over in my mind as I act as a clearing house here at the center. As I digest the many items and place them in the system upon which we are working, I am able to pass them on in the Bulletins.

Again, let me thank you all for staying with HRA and helping with the gathering of information as you are able. Slowly but surely the public is learning of na kahuna and their “Secret.” The ideas we have found so sane and new and valuable are gradually being shared with those other thinly scattered students about the world who have minds like ours and who can understand and value the Huna “pearls of great price” when set before them.

The writing assignment upon which I am spending most of my time is, I am happy to be able to say, one demanding much preliminary sorting of materials on vital force and radiations, their measurement and apparent significance. I am reading, checking, corresponding, consulting. Everything is grist for my mill at this period of gathering the materials. Books on dowsing and the journals of the British Society of Dowsers lie on my desk beside the works of Dr. Oscar Brunler whose theories and findings are to me more and more impressive as the study progresses. As I go along, I find pointers at every turn pointing back to the mana and the aka body. It begins to look as though I might have material for a half dozen small books when I have accumulated what I need for the one now in hand and which will occupy most of my time from now through November. Basically, what I am now trying to do is to find some scientific proofs to show that there is a vital force even if it cannot yet be measured with the instruments of today which are built to measure electricity and the magnetic fields. Sensitive as modern instruments have come to be, they cannot register such things as the force which it is evident must be put to use by a dowser who is able to sit before a map of a distant place and locate water with a willow wand or pendulum.

THE STONE GODS

In Tonga and all through Polynesia there are stones OF TONGA which seem to be relics of phallic rites – I will not say “worship” for I think that is the wrong slant on the matter. In the illustrations sent out for your copy of SSBM in February of 1950 as Cigbo’s “birthday presink” to you, there was a picture of the most famous of the “sacred healing stones” on Hawaii. These had been brought to the notice of a Hawaiian in dreams, had been located in a tangle of growth in the bottom of a gulch, and had been rescued and placed in solemn state outside a small cemetery, as I have related in my book. The healing was marked for a time, then the power seemed to fade. There were two of these stones, a male and a female, and the female stone had been located and brought to sit near the male stone as the “wife” some weeks after the male stone had been placed.

HRA George Sandwith, presently in Tonga, and a student of wide experience and unique back grounding in the matter of ikons, has been making for us a very careful study of such stones in that far place. He has gathered the little written information which is available and has located and studied some of the stones. The native tradition is that the stones were repositories of mana, although it is not now clear how the mana was placed in the stones or for what purpose it was used. HRA Sandwith uses the pendulum well, and was able to run tests with various stones. His “convention” or agreement with his Aunihipili in using the pendulum, is that straight swings indicate the radiations of the male, while circular swings indicate the female. The strength of the swing indicates the amount of mana held by the stone.

It is very interesting to know that all stones tested showed a mana charge, either large or small, and definite sex. Mr. Sandwith asks in one of his letters whether or not I have any ideas on the puzzling matter of how and why crude stones of this nature can show a sex characteristic. As he had no way of knowing in two cases, which sex the stone to be tested might represent, it could not have been showing through the pendulum. That mana should show in connection with such stones and not with others, is also something to think over. Frankly, I have no ideas to explain these findings, but I have a much stimulated curiosity.

The mana or vital force in seances seems to be taken from men and women alike, and to be used in causing such things as materialization. Women alone can furnish force for seance work, or men alone. We are forced to the conclusion that the mana is not sex polarized. What we are unable to understand is whether sex is in some way connected with mana or some form of force, or whether there is some characteristic which shows in the way energy radiates from the male or female. We may also ask whether or not the Aunihipili, in showing, via the pendulum, the sex of eggs, stones or humans, has some way to contact the sexed thing without sensing its radiations. Most writers fiery on the subject have stated that women and men are polarized in terms of right and left sides of the body – in opposite ways – but in my tests I have still to agree with this. The pendulum shows the sex, but the polarization is not uniform. Neither is right and left handedness in individuals. What is your guess?

The famous prehistoric Tonga trilithon called “Ha`amoga and her Husband.” One upright registered female when tested with the pendulum, the other negative.

Above are sketches of the front and side of a phallic male stone as given by HRA Sandwith. At the place marked “A” there is a rounded hole shaped to fit the back of a head. At “B” a larger inward curve, at “C” a small indentation the significance of which is unknown. The stone stands upright, its base in the earth. The side view shows how a native man at the time of the visit to the stone, stood with back against it and how the contours of the stone roughly fitted his head and body. One wonders whether or not a living man stood in this position in giving mana to the stone or taking it from the stone. At least this is something new to us in the investigation and could furnish an important clue.

At the upper right is a famous arch formed of three great stones. How they were cut and placed in position in prehistoric times is still a mystery. The arch stands about three times the height of a man and the stones are very heavy. From the tests which were made, it is thought to be possible that the two uprights of the arch are parts of a female unit. At some rods distance is another stone said to be the “Husband,” Maka Fakinaga, and which gives a strong male pendulum swing. It is the latter stone that is sketched above. The great arch faces exactly north and south. It is 9 feet 10 inches across the opening, with the height of 17 feet 8 inches.

In passing, it may be interesting to note that in Hawaii in the early days, women known to have strong mana often went with men to stand in the rear of the battle lines. When a warrior found his strength and courage growing weak, he rushed back to crawl on all fours through an arch made of the spread legs of one of the women. This was said to restore his mana and enable him to return to battle with renewed vigor. It is to be supposed that the only reason for continuing this practice down the centuries was that it got results. We can easily accept the idea that the woman’s mana could enter the man and revive him, but what the female polarity or radiation or quality may have done in addition to the restoration of mana, we do not know. If the power in the ancient arch in Tonga is not yet too far gone, it might be possible for some physical, mental or psychic effect to be noted by one walking under the arch and watching carefully for results. The pendulum might show additional mana or some change in the characteristic male swing of the experimenter. Perhaps HRA Sandwith can run such a test for us one day.

A THUMBNAIL SKETCH OF HUNA MAGIC

While considering mana and radiating forces, it is possible to set down in a few words the basic things that make up Huna magic as we now see them at this point in our HRA progress.

First of all, we must have mana to perform our part of the magic of changing conditions, as from illness to health, with the aid of na Aumakua. We can accumulate a surcharge of mana with a mental desire to do so and a few deep breaths, the pendulum will show the surcharge.

The second step is to use the mind to control the mana. In all actions in which we control mana by the use of will or thought, we must not forget that mana must become mingled with the aka substance of the Aunihipili to a degree. Mana plus aka substance becomes LIVING force to all intents and purposes. With the will, we create mental pictures of the desired new condition. These pictures are built of clusters of thought-forms shaped by the impact of the middle mana or will on the aka substance which also records all memory impressions.

It is possible to build into a degree of actual materiality sets of these mana-aka vitalized thought-form pictures. These become the unseen patterns which we first construct and according to which we build all things and events in our daily lives, whether it is the building of a chair or the condition in which dishes are being washed.

The third step moves from the lesser magic to the High Magic in which na Aumakua are contacted and the vitalized mana-aka structures are turned over to them for such complete materialization as we may ourselves be unable to accomplish. This third step often takes time. Two things must be done to follow through to the desired end. (A) We must take the greatest care to keep the aka-mana pattern the same day after day. If we change our minds about what we want, we tear down the structure or warp it beyond recognition so that what comes to pass is automatically a jumble of partly perfected patterns. If a pattern is made too hastily in the first place and important parts are left out of the pictured future condition – such as the effect on others when it is materialized – na Aumakua in their superior wisdom may refuse to assist. (B) The seed, once it has been planted, must be watered daily. In other words, one makes a daily practice of contacting the Aumakua, presenting the very same pattern-picture, and a fresh flow of mana to be used in connection with the work of building the reality on the physical level.

NOTE, however, that this basic practice demands a clear conscience and a conviction that one deserves what one asks for. On the level of the Aunihipili and the Auhane, morals are more of the animal order in which the strong often take from the weak, and in which we can drive ahead, stepping on necks all the way, to get or to accomplish the thing we have made into a pattern-plan. But on the level of na Aumakua, morals are higher. There we must remember that anything we wish to get or do or be or become must stand the rigid test of “non-hurt.” Moreover, the desired thing must be good for one as we cannot ask help in hurting ourselves.

Finally, we must see to it that we are deeply convinced that we deserve to have what we wish to be helped to obtain. The true guilt and the false sense of guilt as a fixation block equally well the part to be played by the Aunihipili in working High Magic.

THE MAKING OF THE HEALING IKON

Similar to the ancient Huna art of making a stone into a male or female center of mana-aka force, and a possible point of contact with na Aumakua, is the modern art of creating an oil painting which has permanent healing powers of a similar nature.

I am very happy to be able to report that I have recently come to know by letter a maker of such ikon pictures. She is now ninety and has had long experience in the use of her natural healing powers. Her brain radiation reading, according to Dr. Brunler, is 450 degrees biometric, which is very high and which, according to his scale of talents, gives her healing power and great psychic ability among other things. She has been an artist and has used the biometer method of diagnosis as an aid to English doctors for years with great success. In her healing practice she has at times had really miraculous results.

Recently, this gracious lady, Mrs. Kingsley Tarpey, ran across my book, SSBM, and was so much impressed with the Huna lore that she wrote to me. Among other fascinating things, she told me that she had for some time been making oil paintings into which she had managed to place healing powers that were permanent and which radiated out to heal those who looked at them. In some way, which I hope to be able to learn and pass on to you, she is able to do what she calls “potentizing” of the oil, the paints and presumably the materials upon which the landscapes are painted. It is one of her dreams that she will find a way to leave the paintings to posterity in some place to which those in need of healing may come.

As you may have guessed already, I have written to beg shamelessly for such a picture for use over here. With equal lack of modesty I have asked for the priceless secret of making the ikon pictures, and, if and when we get it, and if and when one of you can qualify with a 450 degree biometric brain radiation, we may be many steps closer to developing some kahuna powers.

HRA Sandwith, who, you will recall, has a very old ikon made in Ethiopia, is endeavoring to learn to make them. In a small way, I have also been experimenting here at the Study. For my tests, I have used a glazed china reproduction of the Kii Pohaku (which is no end appealing, but which I cannot as yet announce because I do not know at what price it may be obtained from our HRA who has fabricated it). To match the female figure I was furnished with a very male little companion piece.

With the aid of new HRA V.L. Cameron, who has a glorified type of pendulum that dowses for water or measures aka bodies or auras and mana with apparently equal ease in his skilled hands, the tests were begun. We measured Kii Pohaku and found her aura was about one quarter of an inch all around the radiation aura of glazed china. The male figure gave the same. I then held the Kii Pohaku in my hand and blessed and worked over her, asking that she be made into a radiating center of contact with na Aumakua and a center through which healing would radiate. HRA Cameron attempted to empty into the male image all his pent up anger at certain individuals who have been hurting his friends of the Navajo Tribe.

When we had finished, the Kii showed an aura extending six or more inches on all sides except at the feet. From her head there extended a ray of sorts that reached out over eight feet and vanished as if into the glazed china tile on the front of the fireplace. Over the absurdly large umbilicus (see your picture of her), was traced out a ray that took the form of a cone spreading outward. I renewed my work of blessing, and the cone widened to about a 160 degree spread. My pendulum, held over the Kii, swung very strongly in a clockwise circle.

The male image was next tested. It had no rays coming from it, and but little extension of the aura except over its belly, at which point the aura could be traced in an irregularly formed mound about a foot high. The pendulum test gave a strong anticlockwise swing.

Two days later the pendulum test showed the same type of reaction for both, but so weak as to be almost gone. Five days later, the pendulum gave nothing but a back and forth slight swing along the length of each.

I would be pleased to have any of you who have the time and inclination, run tests on these lines with your pendulums used as measuring instruments, and report your results. Often I have a letter from an HRA who has formerly failed to make the pendulum act, but, on later trials with different things used as pendulums, has had immediate success. Lockets on chains and rings on threads seem especially good. Perhaps they have absorbed permanent mana-aka-mind elements and are in some way better.

A REQUEST FOR ASSISTANCE

I would greatly appreciate some help in getting together my book materials – help in these matters of measuring radiations with a pendulum. If you will, place such things as fruits, potatoes, eggs and the like, one at a time, at one end of a table. If you have a sheet of wrapping paper four feet long, place the object on one end of it. Next, take your pendulum in hand. Keep in mind that you are going to test the radiations from the object selected. Focus your mind on the outer surface, for a first test, then on the pulp, as in an apple, and last, on the seeds, germ or “eye” in a potato. You need not bother to decide upon a convention in terms of measure in centimeters or inches as the pendulum, when you approach it to the object, will register the wave length of the radiation by swinging at right angles to a pencil line or an imaginary line drawn from the object [down] the length of the paper. There may be more than one distance at which the parallel swing is registered. Have a tape measure by you and measure the distance from the part of the object being tested, to the point at which the pendulum steadied down to a parallel swing. The skin, pulp and seeds should all give different readings. If you wish, mark the readings along the pencil line on the paper. In any event, if you are successful, let me have either the paper or a record of the tests for different objects and the distances. I will let you know later how the results compare.

(If you use the same object for several days, and as the life force in it ages and weakens, expect to find a previous reading slightly changed. I am not saying in which way. You might also test foods and medicines by holding the pendulum over them. If good for you, there should be a strong clockwise swing; if bad, a strong anticlockwise motion. You can make up your own “conventions” or set of signals for reading other things about foods, as to their fattening qualities etc. As long as you and your Aunihipili agree on what signal of the pendulum means what thing, all will be well. However, the distance from an object at which the parallel swing is noted, depends entirely on the wave length of the radiation from the object tested. Thanks so much for giving me a hand in the matter. MFL)

HEALING IN THE EPISCOPAL CHURCH REPORTED

HRA Lewis C. Cornelle, R.R. 1, Poland, Ind, has sent in clippings from the PATHFINDER, Issue of June 17, 1951. It gives the story of Rev. Alfred W. Price, nine years rector of the St. Stephens Episcopal Church in Philadelphia, who provides healing ministrations by placing his hands on the heads of kneeling patients and making a prayer. He calls it his “Hour of Miracles” and has a record of many hundreds of healings, including every type of disease “from colds to cancer, arthritis to chronic alcoholism, earache to epilepsy,” often certified by laboratory tests and x-rays to prove that organic cures were not only possible but were often made.

Dr. Price agrees with Huna that all healing methods should be utilized, spiritual and material. He lays on hands, and he appeals to Higher Beings to do the actual healing. Also, he works consciously with “energies” and “power.” His instructions to “enable you to create the proper conditions so that Christ’s healing life and power will flow into you” are: “(1) Relax your body and mind so that all tension goes out of you. (2) Concentrate the spiritual energies upon God and conceive of His power flowing through you to re-create you. (3) Give thanks for the increase of power within.”

With his patients relaxed and in the proper mental attitude, he lays his hands on their heads and makes a simple prayer. “May the mercy of God and the love of our Lord Jesus Christ and the power of His Holy Spirit, which are here now, enter your soul, your mind, and your body for healing. Amen.”

This is good Huna. As all prayers must go through the Aumakua to any still higher levels of Beings or consciousness, the faith in any and all Higher Beings is all that is needed in that direction. The patient relaxes, and the Aunihipili then can be free to do its work of obeying the wish to concentrate the energies, (not spiritual when they come from the patient) on the High Being, who accepts this mana energy and raises its vibratory speed to the spiritual frequency of High Mana. This is used when the patient, with the priest helping supply the mana through his hands and helping by furnishing the strong mental thought-form picture of the healed condition and the “power” at work bringing it about, “conceives of His power flowing through you to re-create you.” The last step, that of giving thanks for the increase of “power within,” is a fine affirmation of the faith in the contact with the Higher Beings, the setting into motion of the healing energies, and the ultimate success of the prayer action. From the excellent record of healings made by Dr. Price, it is evident that where there is no strong fixation of guilt or other blocking of the “path” along the aka thread to the Aumakua, the healing is greatly possible. I am always more encouraged by the good reaction from the rectors of this branch of the Church than by that of any other branch. Several very able rectors have my book and a good knowledge of Huna in so far as it is presently understood. A few are HRAs – quietly – and healing in the church circles is more and more entered into by individual rectors. As I have so often said, Huna matches each step in the rituals of the Roman and Greek branches of “Holy Church.” In the High Church rites of the Church of England, if the confessional and absolution are put to use, the stage is all set for the revival of the full use of Huna. I feel that many healers of the Protestant Churches where the only ritual is laying on hands or the use of a touching with oil on the brow, miss the great aid to be had from the rituals as physical stimuli to keep the Aunihipili reacting to do the part which only it can do. In watching the famous healer-evangelists who travel about the land, I have been sure that powerful hypnotic suggestion was constantly being used. The trouble with suggestion when used alone, is that it wears off and the healing is undone.

There is great significance in the constant “renewal of the offices” in the ritualistic Christian churches. Mass is said over and over, day after day, year after year. Na Aumakua are thus given a constantly replenished supply of mana and so are enabled to renew their efforts to help those who faithfully – even if blindly, labor to keep open the aka threads and the larger “braided cord” of the combined church group. As HRAs, we consciously renew the contact at least once each day in the TMHG periods where we form a group bound together by telepathic ties – where we braid the cord and work with open eyes and clear understanding to supply the mana needed by our group na Aumakua and perhaps by still higher Beings. We supply also the aka molds of thought-form structures of conditions which we wish materialized for the world, for others, and for ourselves.

For those HRAs who have no immediate and pressing needs, I believe that it is good insurance to observe the daily Huna TMHG ritual and work for the world peace and the good of others. Later, if personal needs or emergencies arise, the machinery will be well oiled and conditioned for immediate action.

NEW BOOKS AND OLD BY HRA WRITERS…

Ten Seconds That Will Change Your Life, by HRA Hal Falvey, was written in 1946. It has sold several editions and may still be had. ($1 from Wilcox & Follet Co., 1255 South Wabash Ave., Chicago.) This is a valuable little book giving the “Ten Seconds” plan to help one to get rid of nervous tensions that make it impossible to do one’s best work or to be free from feats and anxiety. A most useful book. It is soon to be followed by Try Jesus, The First Psychiatrist, of which we shall have more to say later.

HRA Dorothy Thomas has a new book in the type setting stage, No More Headaches. This is one of the first to be written after a contact with Huna, and will have Huna slants in it.

HRA Nandor Fodor, LL.D., author of many valuable books, has written to say that he is now accepting orders for personally inscribed books against the release in August of his new work, New Approaches to Dream Interpretation. ($5 post paid. Address: The Park Central Hotel, 7th Ave. at 56th, New York, N.Y.) A reprint of the first chapter, which was printed in the American Journal of Psychotherapy, bears the chapter heading of, “Nightmares of Cannibalism.” Aside from being a splendid text on modern scientific interpretation of dream significances, this book offers most entertaining reading. It gives a running list of most amazing and unusual dreams from his files and the meanings that were found to lie behind them. His simple and non-technical explanations of the theories evolved to explain the cause and nature of such dreams makes for easy reading and give much invaluable information.

Dr. Fodor’s book, The Search for the Beloved, released last year and reviewed in our HRA Bulletin, is still available and may be had, also inscribed to you, for $4. My own inscribed copy stands proudly on my shelf with my most valued copy of his Encyclopedia of Psychic Science, which, I am very sad to say, is now completely out of print and is bringing $15 the copy as a rare book – when one can be found. MFL.

June 15, 1951

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

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

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

A LETTER ABOUT PRAYER AND WEATHER CONTROL

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

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

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

TITHING

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

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

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

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

3 INDEPENDENT ENTITIES?

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

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

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

OTHER SPIRIT OPINIONS

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

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

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

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

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

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

MORE ABOUT THE BERBERS

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

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

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

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

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

CONCERNING SELF-ANALYSIS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

May 1, 1951

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

Dear HRA and Friend:

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

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

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

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

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

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

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

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

MAGAZINES

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

HYPNOTISM AND SELF-HYPNOSIS

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

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

MASKED GODS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

IN MY GARDEN

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

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

ANSWERS TO OUR PRAYERS

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

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

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

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

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

AKA THREAD CONNECTION WITH THE AUMAKUA

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

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

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

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

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

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

A PIN OR EMBLEM FOR HRAs

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

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

THE ANCIENT PRAYER BOWL INSCRIPTION

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

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

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

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

THIS IS A LETTER ABOUT RECENT DISCOVERIES which have to do with THE VERY LATEST AND MOST EFFICIENT METHODS OF MAKING PRAYERS.

Dear Friend,

For three years, my friends and I have been experimenting with the methods of prayer found in a recently rediscovered and very ancient system of thought, belief and practice which had no name, but was always spoken of by the initiates who knew it, as “THE’ SECRET.” The system was based on religious knowledge and psychology. It appears to be the “strong meat” which Jesus reportedly reserved for his disciples – a secret lore covering the ways of getting miraculous healing results through a certain method of making and delivering prayers.

This letter is for our fighting men and their loved ones. It is to explain in the fewest possible words just how to use the new prayer methods. It is to teach the man endangered in war to pray in the best possible manner for protection from all forms of danger. It is to teach the loved ones at home how to pray for the safety of the ones at the front or on the sea or in the air.

The customary methods of making prayers need not be changed. What they need is to have a few things added to methods now in use. We all know of the miraculous answers to prayer recorded in World Wars I and II. There can be no question about the protection that can be called down by prayer. All that need concern us is the matter of being more CERTAIN that the prayer will get the desired results.

While the ancient system of which I speak was not a part of Christianity – because it was developed and lost long before Jesus lived and taught – there is so much of it thinly hidden in Christian teachings that this presentation can best be made in terms of the New Testament. Of course, it can be applied by people of any faith. Its inner and secret teachings may be found in all great religions if one knows what to look for.

(For those who remain behind while a loved one goes to fight for our liberties, a full account of the ancient system may be found in my book, SECRET SCIENCE, BEHIND MIRACLES, should more complete information be desired.)

I think that most of you who are new to “THE SECRET” will find little difficulty in understanding the fact that “as above, so below” applies to the trinity of God in the highest reaches of conscious being, the “Three In One,” and, on the other hand, to us who are “created in His own likeness” on the human levels of consciousness. Man is made up of three “selves,” the conscious mind self, the subconscious mind self and a Superconscious Mind Self which we know as the Guardian Angel, of which every man, woman and child, without exception, has one. Modern psychology recognizes the first two selves, but is still puzzling over the third because it is not something to be taken into the laboratory.

The Guardian Angel or Aumakua, is much older and wiser than the other two selves, being able to see and shape the future. All three selves are going through the school of life. We might say that the subconscious is in grade school, the conscious self in high school and the Aumakua in college. Jesus spoke of the Aumakua as the “Father” and of himself as the “Son.” This was a veiling of the secret lore and has not been clearly understood until now. Jesus taught, “The Father and I are one.” He disclosed the fact that all the miracles which he performed were made possible by the action of the Father. The secret of why and how was given only to the disciples. Jesus also taught that all prayers to the Highest Being in the Universe, GOD, must be sent through the Father, or in the name of Jesus as ONE WITH THE FATHER, which amounted to the same thing.

What I wish to tell you is that in the “SECRET” we have found the how and why of this. We cannot pray directly to Ultimate God, whose very nature is beyond our comprehension, so we must send our prayers to our Aumakua and depend on its greater wisdom to know how to forward them on to the next higher levels of Beings when necessary. (Yes, there are many levels of conscious Beings between the Aumakua and Ultimate God, and all are triune in their nature. But, because these are quite beyond the reach or comprehension of men, Jesus had little to say of them. He knew that in so far as men were concerned, the thing of greatest importance was that they learn to know and to work with the “Father” Aumakua.)

That covers the first point in the new way of making prayers. We pray to God as usual but address our prayers to Him through our own Guardian Angel. One may pray to God in the customary way, asking things in the name of Jesus, or one may address the prayers to the Guardian Angel asking that they be handed on to any other Higher Being if necessary. It makes little difference to whom our prayers are addressed for the simple reason that all prayers automatically go to the Guardian Angel or Superconscious Self.

The reason for this is that all prayer is sent by telepathy and that the Guardian Angel of each of us is the only one tuned in to pick up our telepathic prayer message. In the Bible we read of the “silver cord.” This is invisible to ordinary sight but people gifted with psychic sight have often seen silvery cords leading away from the body of a friend. Not only are we naturally tied to our Guardian Angel with a strong and unbreakable cord of this kind, but we are tied to loved ones and close friends in a similar way. The threads or cords carry our mental pictures like the wires of a telegraph, our vital force acting as the electricity needed in the process.

In recent years many experiments have been made with telepathy. It has been proven to be a fact at several universities, but a strange thing was observed from the first. Words, which are vocal symbols of things or thoughts, are far more difficult to send telepathically than mental pictures of things or conditions. The eye is the oldest and most highly developed organ of the senses and it seems to play the major part in this matter. And, this being a fact, as all books on telepathy tell us, our prayers are best sent as mental pictures. In other words, one prays best if one holds before his mind’s eye a picture of the condition which is desired to be brought about by the Guardian Angel.

For example, one might pray, “Heavenly Father – Guardian Angel – this is the condition I ask that you bring about in the future. It is a condition in which, day and night, in battle and out, I am surrounded by your protection as by a WALL OF LIGHT AND MIGHTY INVISIBLE AND INVINCIBLE PROTECTIVE POWER.”

We do not need to tell the Guardian Angel how to bring about this condition of protection under all circumstances, for it is older and vastly wiser. It knows. But in saying the words, we may select to describe the circumstance and the way the protection is given, we help OURSELVES make a complete and detailed MENTAL PICTURE of what we desire and, even as we say our prayer, aloud or silently, we send that picture telepathically through the intervening space, large or small, to the Guardian Angel Self who hovers directly over us at all moments of danger, protecting and directing in a way hard for us to sense, but that is effective to the last degree.

One may picture the Guardian Angel as a shining human form standing above one with arms outstretched in protection, and with the WALL of protective Light and Power falling all around one as a cone. No matter how this is pictured, it carries the telepathic message of what is being asked in the prayer.

On the other hand, one must take great pains NOT to let fear or anxiety cause one to make during prayer a picture of the condition which may be feared, such as death, being wounded or otherwise injured. This is because of a law which we do not understand because it seems contrary to the loving action of a Guardian Angel to allow such a picture to form as a reality in the conditions of the individual’s future. It is enough to say, in this short exposition of the “SECRET,” that each human being has been given the priceless gift of FREE WILL. He is allowed to decide for himself what he will or will not do, and is thus enabled to learn by experience. The Guardian Angels are bound under this law NOT to interfere and to keep hands off of the Aunihipili and the Auhane UNLESS their help and guidance and protection is asked for through prayer.

Because of this FREE WILL, which is ours by divine edict, we, as men, blunder along and learn the hard way. We make wars on our fellow men, and often wonder why God allows such things. Knowing of the LAW of FREE WILL, we have the answer to the question.

However, all life is growth, and at some point in his growth, each human being makes the discovery that there is a HIGHER BEING above him which is wiser, kinder, more loving and more powerful, also that it can be appealed to in prayer and that, when invited to take a part in his life, can and will do so in a way that seems no less than miraculous.

One is “converted” in terms of Christianity, when one becomes aware of the actuality of the Higher Beings and their yearning love. Often the contrast between his acts and those of the loving and utterly trustworthy Guardian Angel – and even higher Beings – is so great that there follows a strong “conviction of sin” and a turn into better ways. SALVATION comes from the fact of knowing of the Guardian Angel and working with it – in this way giving all three of the triune SELVES the rightful share in living the life of the individual. Change the words Guardian Angel to the words Jesus the Christ and Savior, and you will see how this fits into all Christian teachings.

When one is caught in the wars and other desperate situations brought about by ourselves because we have used FREE WILL blindly, the “REDEMPTION” comes through the facts that Jesus taught and which the more ancient “SECRET” contained. This teaching is that only when we become aware of the Aumakua – the Superconscious, the. Guardian Angel, the Christ-in-us – and begin to work with it and under its guidance, do we progress as individuals and as nations.

It makes little difference who is right and who is wrong when a man is caught in the blind struggle of FREE WILL war and forced to fight – to kill or be killed. All that counts in terms of growth and real progress is that the Higher Beings be recognized and the door opened by prayer to invite them to take their just parts in our lives. It may safely be left to them to adjust the entire matter of right and wrong in war – which is, in any event, something the fighting man is helpless to do anything about. One lives as kindly and humane a life as is possible while confidently leaving it to Higher Powers to adjust the spiritual values of right and wrong. On all the lower levels of life the strong devour the weak. It cannot be helped. But when we tie ourselves back – which is the literal meaning of the word “religion” – to the higher levels and part of our triune being, we come under the new dispensation where love and kindness hold sway in vaster worlds.

We have seen how the prayer is to be delivered telepathically to the Guardian Self. Now we must consider a very vital matter, the vital force or electrical life energy which is the driving force behind the whole mechanism of prayer and its answer.

In former years we did not know why hands were laid on those who were to be healed or who were being blessed. We did not know what the “virtue” was that left Jesus when the woman touched his robe and was healed – the ‘virtue’ that he actually felt leave his body. Now, thanks to modern research and to the “SECRET,” we know that it was electro-vital force. We know that this force must be present and be put to use in every act of thinking, picturing and forming plans – even in remembering and dreaming. It is a force which is used by each of the three selves of man, but it is manufactured by the Aunihipili in the body, that being one of its jobs. The conscious mind self draws on this supply of vital force to get what it needs for thinking, which is, primarily, its job. And now comes something of great importance. If the Superconscious Self (Guardian Angel) is to have sufficient power to mould future conditions and to do actual protective work of a miraculous nature in response to prayers, it must also be supplied with a goodly amount of electro-vital force.

Because we cannot see the Guardian Angel and because it uses a wisdom and skill which we have still to come to know and possess, we have overlooked the need for its part of the vital force drawn from the lower and denser levels of physical living. In modern Psychic Science we have excellent evidence that this is a fact, and in the “SECRET” we have much information, the most important point [is that] the vital force in the hands of the Guardian Angels can make instant changes in physical matter. Instant healing of a broken bone is an example. The broken parts of the actual bone are changed and put back in the former condition. In miracles of healing where parts of the body are changed or restored, it is the same. Always, it is actual physical matter instantly turned to nothing and as often returned to some better original state. In Psychic Science our great investigators have observed, under the strictest test conditions, the passage of living animals and men through walls. They have seen metal and stone objects, ice, flowers and insects – endless things – chanced to an invisible form and returned to the natural form, usually after being transported from other places and passed through closed doors or walls. (Over a hundred famous men have testified to these things, but because they could not be explained, we have heard little of them in schools or journals. However, all good libraries can furnish pages of testimony in scientific verification of the phenomena.)

In Spiritualistic seances under test conditions, scientific studies have shown that so much vital force was taken from the living for this work of changing solid or living objects, that the members of the circle and the medium were often left nearly exhausted at the end of the sitting. If the training you have had makes you doubt what is being related, that is of little consequence. The important thing which is to be got across is the basic fact that if enough vital force is not available to the Guardian Angel, it cannot make changes in the matter on the physical level or shape circumstances except by very slow stages – as vital force can be obtained little by little. In battle, instant changes in the material of bullets or shells or flame may be necessary in forming the WALL of protection.

This brings us to the actual methods used as a vital part of prayer to supply this electro-vital force. Ordinarily, a man or woman in normal health has more vital force stored in the body than is needed. One may suddenly begin to run, and can go on for a short time on the supply already in the body, but if the exertion is to keep up, more must be made in short order. The subconscious self will do this, but it may take a few minutes to get the sugar in the blood burning in oxygen and the manufacture of the force going full blast – so that we “get our second wind.”

Fortunately, we have but to think strongly that we are making a large extra supply of vital force, and the subconscious will at once set to work to make it. We can test this action of mind by imagining ourselves getting set for a race. As we imagine we are getting set, we will find our bodies tensing and our breath quickening – more vital force being provided. There is another way we can test the amount of vital force stored in our bodies. We do not have to have the modern instruments that measure the force in body and brain in laboratories. All that is needed is a ring or other bit of material to tie to a bit of thread about four inches long to make a plumb bob or pendulum. Holding the improvised pendulum with about three and one-half inches of thread between object and fingers, it is suspended over the free palm. Give the mental or oral command to the subconscious self to make the pendulum swing to indicate your normal charge of vital force. It will usually swing with a moderate motion. Or you can ask that it swing a number of times while you count the swings to get the number of the charge. The average number of swings has been found to run between 250 and 350. The swing is usually back-and-forth, but can be circular. Some people may not be able to get a reading, but can be read by a friend if he holds the pendulum over the palm of the one to be tested. Some are so constituted that the pendulum will not swing for them or will just keep on swinging. That only shows that the Aunihipili is not grasping the idea of the test. We all have vital force if we are alive, and can accumulate a surcharge if we can think, exert the will and instruct the subconscious self.

The subconscious will learn in surprisingly short order to accumulate a large surcharge of vital force when asked to do so. One may stand with feet spread far apart and arms extended at the sides level with the shoulders. One begins by taking keeper breaths and says or thinks, “I am now accumulating an extra supply of vital force and storing it in my body for use. I am filling myself with the universal life force from toes to the top of my head. I feel it tingling in my hands NOW.”

Usually a tingle will be felt in hands or elsewhere in the body. One’s sight will become keener and details at a distance will stand out. One will be more alert mentally and able to remember or to memorize faster. One will be able to solve mental problems with numbers faster and more accurately. There are many indications. One will feel better, throw off depression and overcome fear or nervousness. The pendulum test is very good, however, as it is something all may see. After trying to accumulate a surcharge, say for two or three minutes, make the pendulum test as before and see how much stronger the swing is or how many more times it swings while you are counting.

When the tests show that one can quickly accumulate a surcharge of vital force, practice at making a complete, effective and powerful prayer-action should very quickly show results.

The prayer steps are these: (1) Decide what you want to ask for and try making a clear and complete mental picture of it. When that is done, (2) accumulate a surcharge of vital force as instructed above. There is no need to test its strength once you have learned the knack. (3) Pray to your Guardian Angel or to whomever you are accustomed to pray (all prayers go to the same place in any case), and as you ask for a condition to be brought about, picture it in your mind and describe it in words to help yourself make the picture. This picture will go telepathically to the Guardian Angel. (4) Say, “I am now sending to you, my Father Guardian Self, a large supply of vital force. Accept it and cleanse it. Use it as you see fit for your own purposes and to bring about the conditions I ask for and picture in my mind. Use the pictures as seeds; use the life force I send to make them grow into material conditions on this level soon.

This sending of force and holding of the mental picture may go on for a minute or more. Each person soon senses the length of time best suited for his own prayer-actions. (5) Give thanks that the desired condition has already been made a reality in the invisible and is soon to appear in the visible. Word your thanks and feel your joy while you make a gleaming mental picture of your own joyful face filled with gratitude. This emotion of gratitude and joy is very important as it is something in which the subconscious self takes part and finds a form of expression. If one feels a stir of emotion, that is the sure sign that the subconscious self is doing its full part in taking the prayer and sending the telepathic pictures and vital force that must go to the Guardian Self. (6) Say “Amen” and end your prayer in orderly manner. Let go of it mentally and be confident that it has been properly made and will be answered. This confidence is “having faith.” Expect to see the conditions requested come about and refuse to imagine the contrary as happening.

The prayer action may be repeated after a few minutes of rest and relaxation in mind, if not in body. Even in action one may soon be able to accumulate a surcharge and make a prayer-action swiftly. The Catholics learned long since that by praying for something every hour for a day or more (a “novena” or nine-day rite), answers were best obtained. Now we know that all depends on how much vital force can be accumulated and supplied to the Guardian Self to use in building the answer to the prayer – in bringing about the condition requested on this material level of life and action.

The secret behind all offerings in religion is that one must offer his own vital force. “Offer yourself, a living sacrifice, wholly acceptable etc.,” as we read in the veiled words of the Bible. This vital force, when in the hands of the Guardian Father Self ,is the “Light” and often one sees a spread of the whitest imaginable light behind one’s eyelids when praying. It is the “Water of Life” also, and has been hidden in symbols all down the centuries from the time when, in the far, dim past, the ancestors of the human race came to know the inner secrets of the relation of the three selves of man – the relation of man to God though the Father.

Those who can overcome their natural shyness in speaking to friends of such matters as this, can benefit greatly by joining others in making the same general prayer, such as a prayer for the safety of the squad. Once such a prayer has been discussed and a picture of the desired condition agreed upon, several men may join and silently go through the steps of the prayer while one acting as leader speaks aloud the words of the prayer in which the picture is described and the request is made for it to be brought about. The wording is not important but the picture made by all in the group must be as nearly the same as possible. In this way, the joined power of the Guardian Angels of the men of the group is shared in such a way that it can be focused in its entirety for the protection of any one in the group who may momentarily be in the path of danger. There is great truth in the “Where two are gathered in my name …” and with numbers, the power increases proportionately. A sincere chaplain of any faith should be able to lead this form of prayer if he is not blinded to the truth behind the newly uncovered “SECRET” method. The new way of prayer can be used in addition to any other religious observance or apart from it. It is fitted to men of any faith or of little or no religious background.

A great service can be done a friend who may not readily grasp the idea of how to make this type of prayer for himself. You may pray for him effectively, but one thing he must do for himself to the best of his ability, however slight, and this is to ask in whatever prayer he can make, that the Guardian Angel Self watching over him take a hand in his life and help in whatever way is seen best. This is the step needed under what seems to be the ironclad law of allowing the fullness of experience under FREE WILL. This is opening the door and inviting help. If the individual will request that help as best he can, his friends or loved ones at home may pray through their own Guardian Selves to HIS, asking for a WALL of protection in exactly the same way as for themselves. In this way the men for whom prayer is strange or difficult may be brought into the group where his Guardian can work with the others, share the accumulating supply of vital force and use it for the good of all. Pray even for a man who gives reluctant consent to being prayed for. It may work miracles for him, and if he is one of your squad, prayers for him may keep the entire squad from being touched.

Those at home can also pray, and in the same way. Distance means nothing in telepathic contact, and prayer for another makes the basic thing, “church,” to multiply power. Frequent prayer gets best results. Five times a day is the way the Moslems advise us to pray. In emergencies many pray almost “constantly” as is advised in the Bible at one place, or “without ceasing.”

Any who wish to have prayer-actions made with and for them, may send in their name to me, Max Freedom Long, P.O. Box 2867, Hollywood. Station, Los Angeles 28, Calif. There are a number in our H.R.A. organization who will be praying for your safety on the hour at almost any hour of the day and far into the night. You fight for us; we’ll pray for you. Any person who will pray for himself will be eligible as a part in our circle of prayer. This includes the wounded who are asking for healing.
Sincerely, Max freedom Long for HRA

March 1, 1951

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

A “WALL OF PROTECTION” FOR ALL

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

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

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

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

THE NEW TESTAMENT ANSWER

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE LETTER DEPARTMENT

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

November 15, 1950

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

OUR HEALING EXPERIMENTS

Our healing experiments continue to make progress, with the TELEPATHIC MUTUAL HEALING GROUP work producing large and small results, sometimes almost instantly and sometimes very slowly. Hardly a week passes that fresh reports of good results do not arrive here at the Study. And, almost every mail brings a request from some HRA for special work through the TMHG – the needs ranging from health to finances, and from family tangles to greatly desired inner development and peace of mind.

As I sit every day at 3 and at 7 here at the Study, and go through the TMHG ritual, taking up later the letters, pictures and notes one by one to direct the combined force of the “braided cord” to each individual and the problem represented, I am often deeply moved by a sudden rush of realization – the realization of the vast love and kindness of the Utterly Dependable Parental Spirits with whom we strive to work.

Our method of working with na Aumakua is unique in the field of mental/spiritual healing, as was pointed out recently by a visiting HRA who is a doctor. He said, “What interests me most, and has from my first contact with your work, is the fact that one accumulates a surcharge of mana as a preparation for the prayer, and gives the vital force to the disembodied na Aumakua to use.” It is not too much to ask of us, considering how little we can do for na Aumakua. In all religions we find efforts to give the Higher Beings something in advance, not after the prayer has been answered. This would be a distinct contradiction of the great natural instinct of trade which always demands that the payment for a thing be given only when the thing is delivered. Savages often make the exchange with each party taking hold of the objects which are to be traded – both parties pulling at the same time lest one be cheated.

Sacrifices were part of the preliminary ritual of invocation and prayer. Our American Indians often spend days in ritual observances and dances, or in making the symbolic pictures with colored corn which has been ground to meal. It is to be guessed that, as the secret of accumulating and giving mana was gradually lost, the crude rites of observance and sacrifice grew and took more and more complicated forms – perhaps reaching a climax in the early forms of the Mass.

Gradually the idea of giving mana seems to have changed to one of getting it, at least in lands where mana was part of the tradition. While the Christians were praying, “Thine be the power….” with little or no knowledge of who was supposed to provide part of the power, at least, and in the form of mana – the “living sacrifice” of Paul, perhaps – the Polynesians were striving to get for themselves the mana that spelled power. Na kahuna undoubtedly worked with vital forces as “power,” but the uninitiated strove to inherit the general principle – mana – from ancestors, persons, or things, not forgetting the fish, fowl and beast. The heart of a brave enemy was eaten in some lands to assure the transfer of mana. It was not the cannibalism of hunger with them any more than with the Christian who believes that the wine and wafer are transformed into actual blood and flesh so that they may eat of the “broken body of Christ.”

In the Christian tradition, Jesus offered his life and his body as a sacrifice to the “Father” supposedly as atonement for all the past and future sins of humanity. Men were, in some mysterious way, “lost” by some accident of birth or of ancestral “fall,” and so had to be “redeemed” by the bloody and agonizing death of the “son of God.”

All this is passing strange to one not brought up to the old traditions and dogmas of Christianity. To the student, say one brought up a Buddhist and taught that one sacrifices only by giving up sinning, the meaning of the death on the cross would be hard to accept. It is so illogical in its concept of what God is and what had to be done to redeem His humanity. To make matters still harder to accept, there grew up a vast and contradictory mass of ritual and dogma, flavored with the rites and beliefs left over in fragmentary form from ancient Egypt and elsewhere.

If, however, we look behind the scenes in Christianity, or in any of the rites of sacrifice or of the personal getting of mana, we begin eventually to see that it was through the loss of the understanding of the “Secret” that the garbled beliefs grew and took frozen and unchanging form. One begins to ask what possible use God would have of the body or life forces of Jesus or any one of the millions of men – all of whom He created. Only in the hints about a “living sacrifice” do we find evidence of the giving of mana to na Aumakua as the basic mechanism in the original system.

“Thine be the power” can be read “To Thee be given the power,” and the Latin root for our word “power” gives the meaning of “to be able,” so by giving mana we “make able to do” or [empower] na Aumakua. If there was no passing of mana in the rite of healing through laying on hands, then what purpose could the rite serve that prayer alone could not serve?

Another rite in religions is the actual and ceremonial cleansing or purification of the one who is about to make a prayer. It is again an illogical procedure if we say that one has to wash his hands and feet before his prayer will be clean enough to be accepted by Higher Beings. Even when this rite is elaborated to baptism for the remission of sin, it still does not make sense because the sacrifice of Jesus on the cross was thought to make the amends, and faith in those amends was enough.

Given knowledge of the accumulation and transfer of mana, we can then see a logic and a reasonableness in cleansing. It becomes a matter of clean mana from a clean body. Internal cleansing was best accomplished by fasting or frugal eating of pure foods. Outwardly one bathed. That covered the physical body and the realm of the Aunihipili. For the realm of the Auhane we purified our thoughts by giving up hurtful thoughts as well as acts, and by making amends for hurts done others, (Knowing that man is too weak to hurt Gods.) The guilt and the stain of remaining guilt in the form of a complex, is to be removed to reach the state of purification in which we may present a flow of mana which we are convinced is clean.

So, once we understand Huna and the hidden reason for doing certain things, we return to logic. We see that we do well to become pure in body and thoughts and fixations covering past deeds. We then accumulate mana and present it with the “seeds” or mental pictures of the conditions desired. As mana “fades” in a day, we repeat the prayer action at least daily. To keep na Aumakua “made able” to aid us or our loved ones – or humanity as a whole, as in our twice-daily prayer and picturing for and of world peace.

In terms of Christian traditions, “I and the Father” actually make the nearest approach to “being one” at such times as the contact with the Aumakua is made and the mana and carefully prepared and “set” thought-form-pictures are presented by way of a flow along the aka thread of the contact. In expecting that na Aumakua will crystallize the thought-picture into actual physical or mental conditions for us in the future, we cannot keep changing the picture on this side before it materializes – unless we are willing to have it appear a deformed and crooked picture at best. One does well to do the “talking over” of problems with friends before deciding on what is to be asked, and asked and asked again, daily-until-granted, in the prayer-actions. If the decision is not kept secret and protected from the “talking over” process, it is bound to be changed and possibly ruined. I imagine that “going into one’s closet to pray” might apply very well to the necessity of keeping the prayer and the pictured desire from being contaminated by even our best-intentioned friends. The Hawaiian word huna means (1) to hide or conceal, and (2) a small particle of anything, as of dust. Those meanings may well apply for us in secreting the “small particles” or thought-forms which go into the making of the picture which we construct of the desired condition. Around this simple word and its meanings we can build the whole structure of prayer and its answer.

THE DAILY RENEWAL OF THE “OFFICE”

The daily renewal of the “office,” in the sense used by Holy Church, becomes significant only in the light of the Huna information that mana charges “fade” or weaken if not renewed. Little wonder then, that from earliest times a shrine was thought to cease to have holy power as a place of contact and worship unless the “offices” were renewed or repeated daily. The origin of the word “office” as used here is also highly significant. In my dictionary I find the basic meaning of opificium (ops from the Latin, meaning “ability, wealth or help” plus faceri, “to do or make”), quite in accord with our concept of giving power to the Aumakua and delegating to it the authority to act, do and make some future condition come about for us. The Aumakua becomes to us an official in the full and complete sense of the original word.

The “seeds” or thought-forms of the pictures we make are in need of mana from planting to the harvest. We cannot think a thought without the use of mana or vital force. In using this symbolism, we find in ultramodern thought and practice a surprising confirmation of the basic idea. Men like HRA Edgar Block have experimented by rubbing seeds in their hands to give them a treatment of vital force before planting. Seeds so treated, and if treated daily by “laying on hands” during the growth period show swifter and greater growth than do untreated seeds of the same batch planted in the same place. In the November issue of PAGEANT magazine, mentioned in the last Bulletin, we read (page 17 of the article “What is the Secret?”) that in the University of California at Berkeley they have been experimenting to see what high frequency electric waves would do to seeds. A wave band was discovered which, when used in connection with the seed germination tests, increased the germination potential by 30 to 40 per cent. Better equipment was designed and the increase in germination ran up to 97 per cent in the case of onion seeds.

The article tells on page 16 of the experiments of Dr. Burr at Yale University. Working on the theory that life is closely associated with electrical energy of some kind, and that seeds, if living and strong, are like batteries charged with electricity, he undertook to measure the charges. With instruments designed to measure power currents “of one-millionth of a volt and less,” Dr. Burr and his staff undertook to test seeds, plants and animals. They found that every living form had an individual power-pattern. The author of the article, Robert West Howard, makes a statement that seems to indicate that human tissues carry a charge which can be measured. He says, “… sudden increase or breakdown of electric circuits in all forms of life are an indication of abnormal and highly dangerous conditions, as borne out by the experiments with cancerous tissue.” I have just had a long visit with a Californian who manufactures “electronics” machines for the diagnosis of and treatment of disease. He told me that the electrical potential or charge in human tissue was too small to be picked up and amplified so that a machine could measure it. For that reason, a rubbing plate and a method of tuning in on discharges from tissues had to be used. While I am not able to decide such a technical matter, I have the feeling that Dr. Burr may have an instrument for the measurement of the force direct.

Taking a grain of corn, Dr. Burr tested it with his instrument before Mr. Howard, and at first contact with the kernel the needle on the galvanometer rose high on the dial. The force faded and in about a minute registered much less. This first flush of force has been named “the Primal Potential” and it tells how fast the seed will germinate. The lower reading, which continues to register, is called “Equilibrium Potential” and tells how strongly the seed will grow, indicating its worth as a plant under normal growing conditions.

In terms of Huna we would say that the first and largest charge might be that stored in the aka body of the kernel of corn, while the lesser and constantly-maintained charge indicates the rate of manufacture of the life force in the seed proper. We may see in this the probability that the Aumakua, which has only an aka body, can take a large charge of mana from us, but that it does not replenish it (at least as a large charge) and soon the potential fades or is used up, at which time we, acting as the seed proper, accumulate more mana and send it along.

It will be remembered that with the “spirits of the dead” who return and have strength enough even to ring door bells or knock in an effort to contact their living friends, the power soon fades. The mana of the body seems to be carried away in the aka body as in a battery, but once it is used up, it cannot be replenished without borrowing from the living as the poltergeists apparently do.

ALL THIS brings us to strengthen our belief that it may take steady daily prayer-actions and the supplying of mana to na Aumakua to get the results we desire. The offering of mana made yesterday is gone by today and must be renewed. Instant healing may involve or demand a charge of mana much larger than we have learned to accumulate and send. Be that as it may, the fact that we are getting results, more and more, through long continued prayer-actions, is both greatly encouraging and exciting; it stands as another milepost in our progress toward the understanding and use of Huna principles.

OUR TMHG TREATMENT OF “GREGG”

Our TMHG treatment of “Gregg” began on October 21st, of 1948, just over two years back. His condition as to sanity and as to physical ups and downs, varied from month to month, but not once did the work stop, although at one time a general appeal for more intensive work for him was sent out in the Bulletins and many responded. During this period all that could be done on the physical level was done by the young man’s mother and father, also by the doctors.

To my way of thinking, this is a splendid example of what may be accomplished if the “offices” are renewed daily and faithfully. Aside from my great personal happiness at having Gregg responding so well at this late date, I feel that it is a convincing argument for steady and long-continued effort to call down healing. As I have had so many HRAs showing warm interest in the case of this formerly fine lad, and as I also wish to share with you today’s report – which means so much to me – I pass on parts of his mother’s letter.

“Dear Max:
Thank you so much for the joy with us – for Gregory. Oh, I can’t begin to tell you how marvelously he is coming along. He is sweet, calm, co-operative, and the wonderful SOUL that I saw through a photo taken of him at 11 years of age – he has the same expression again, as in that long-past period.

“NOW, for the best news yet. WE TOOK HIM RIDING IN THE CAR on Thursday last, November 10th. On the Tuesday before that, I saw his personal physician and he later came into see Gregg. I said to Gregg, ‘Darling, I think you could say hello to the doctor.’ He smiled and said, ‘Oh good morning to you Dr. Good morning.’ Well the doctor WAS surprised. He said he had no idea Gregg could talk yet. On the impulse of the moment I said that I felt a ride in the car would be the next step. And he actually gave his permission.

“So, on Thursday, when we arrived, he was all dressed and ready. There is a tiny grove and picnic spot about three miles away at the foot of the mountains with pepper and eucalyptus trees – very quiet and peaceful. We drove there and had lunch, and then Gregg walked with his father and me along the little paths over the fallen leaves, all crunchy, until he was ready to go back. We showed him the car and reminded him that he had once asked for a Pontiac – and here one was for him. He said, ‘Lovely – very nice!’ and so on. When we finally returned to the room, an orderly said to him, ‘I see you have a new car, Gregg. What kind is it?’ Gregg answered, ‘A Pontiac.’ Then Waters asked, ‘Is it black?’ Gregg said, ‘No, it’s grey.’

“I mention these little things to show you how he is functioning more and more mentally. He had not been dressed for outside for six years. I have ordered a new outfit for him – tweed slacks, shoes, flannel sport shirt and so on for the time being.

Blessings and thanks,
Nell”

The “blessings and thanks” I pass on to the rest of you who work for Gregg’s recovery. Join me in giving thanks to na Aumakua when you make your prayer-actions.

Never forget that old habits are clinging things. Try not to slip back into the old way of prayer in which no mana is accumulated, no definite and long-term plan followed, and no mana presented.

BOOK REVIEW

THE MATURE MIND by H. A. Overstreet (W. W. Norton & Co., N.Y. 1949)

In the preceding bulletin, I spoke of the need for better training in several lines before trying to take up Dianetics. I mentioned the book now being reviewed and promised to discuss it in detail for the benefit of the HRAs unable to get [it] and read it for themselves. It is a book that is of great value, quite apart from such methods of finding and draining off fixations as are outlined in Dianetics.

H. A. Overstreet tells us that we are passing from the period of discovery and invention into one in which the general or mass level of childishness is about to move toward mental maturity. However, at present, we are confronted the world over by the spectacle of childish and immature mentality on the part of the individuals who form the ruling groups – on the part of both politicians and dictators.

In a like manner, we are confronted with immature thinking in everything from government down – in our “way of life” – in economics, education, religion and everything that exercises control of us. The result is vast waste of material resources, the exploitation of human beings in all lower walks of life, and even their mass murder in continuing wars.

Not until the beginning of the century did we begin to find ways of measuring varying degrees of mental power. And, only then were we able to begin to distinguish between the childish and the mature mind. Very soon it was discovered that the “I. Q.” of a person might be very high, as in a learned professor, while in his relations with his family, classes and friends, he often showed all the signs of childishness. Eventually it was decided that the man with the highest natural intelligence and greatest store of learning, when filled with fixations carried over from childhood, may remain childishly immature in so far as the majority of his actions and reactions are concerned. If such a person is in a position of authority, he may throw a nation into war on what may seem to be a series of insane impulses – but what are, in reality, only fixed reactions to the complexes formed in childhood – perhaps a complex which was responsible in childhood for his blind attacks on anyone who called him a bad name.

Unfortunately, our modern tests for the individual I. Q. or aptitudes do not bring to light the fixations caused by unresolved emotional conflicts so often suffered in early life, to say nothing of fixations caused by shocks or other circumstances.

Mr. Overstreet points out the fact that when, in childhood, we form a fixation, it blocks the mental growth in that one direction so that always thereafter one’s reactions to similar situations are dictated by compulsions seated in the complex and far removed from the tempering of logic.

As the majority of people suffer from a very similar set of fixations, we find that nations and the world react in the same illogical and immature fashion. For this reason, the minority of individuals who are mature on almost all lines are unable to make themselves heard. Fixations close the ears of those so afflicted.

In addition to the low I. Q. of a ruling politician, and to his possible fixations which keep him immature in many lines, there is a third thing that prevents maturity in thinking and reacting. This is the “conditioned reflex” or artificially formed habit which Ivan Pavlov discovered, and which men of craft, for their own purposes, have learned to inflict on their fellows to their own advantage.

Pavlov conditioned his dogs to react to the sound of a bell instead of to the sight and smell of food. He rang the bell and the mouths of the dogs watered. Our political bosses, through radio and press, teach us to react habitually to hate communism, then by calling political opponents communists, the habituated voter automatically reacts by voting against the branded candidate. Logic is no longer in the picture. Everything depends on who can shout the loudest accusation and get himself heard. (This is my observation, not the author’s. M.F.L.)

In everything we do or refuse to do, we are partly conditioned by schools, papers, radios, sermons and our fellows who are already conditioned. We smoke and drink to the profit of the advertisers. We vote for the benefit of the politicians. When the flag is waved and the button of fear and nationalism is pressed, we march off to war without a word of protest. Hitler and his crafty associates were first to set about using mass conditioning as a part of his scheme to control the world. He used also the “war of nerves” technique. By now the science of psychology marches with the other sciences into every field of world conflict.

It is only when the great majority of us are told and MADE TO UNDERSTAND why we are immature, and why and how we are conditioned as to reflexes by immature men in places of power, that we can begin to hope to do something about a world situation that has become very bad indeed, and which threatens to become very much worse.

Mr. Overstreet has done us a signal service in explaining what is wrong and how it got that way. As a second great service, he has worked out a fool-proof test by which we can tell whether we, our fellows, or our political rulers are mature in mind or not.

The measure-stick which he provides is very simple. One simply asks whether the person in question is doing things in a way that results in the greatest good for the greatest number. If a man is hampered by fixations, he will mix good deeds with those which are either bad, selfish or illogical. Jesus is mentioned as an example of a man who strove for the good of the whole.
The only hope of the world at this time is that mankind may at last grow up to mental maturity to match his advance in the making of weapons. Growth must be swift. It must begin with ourselves as individuals who take our own measures, correct our immaturity by all possible means, teach others, and leaven the masses. Even if we cannot find and remove our fixations, we may study ourselves and our conditioned reactions. Once we discover the avenues which are blocked we will have the chance to fight the childish reactions to which we are prone when a fixation is triggered or when some Pavlov rings his bell in print or over the air. Here is great light for us in a much darkened world.

Here are some passages from this book. They bear the stamp of a mind of a high degree of maturity.

“It is good news that our life can grow in power and happiness as it links itself productively to life other than our own: through willed knowledge, through responsibility, through grace and clarity of words, through empathic feeling, through sexual understanding, through philosophic grasp. It is good news that there is for us no fated road to adult dullness, no fated dying back of the brain.

“If the adult brain does die back; if the adult years are a waste and a disappointment, the reason, we now discover, can be found in conditions that have halted the growth of life into linkage with life. We now know that most of these conditions need not exist; that if, in home, school, church, business, politics, or elsewhere, they do exist, we can alter them. We can, in brief, create conditions far more favorable than ever before for the growth of life into a maturity that is a triumph and a fulfillment.”

In the chapter on present-day education I find these lines:

“It should be the kind of education that sets out to do a notable thing: to take adults, in this newly arrived time of our life and help us to move beyond the routines of a half-baked adulthood into the creative surprises of an adulthood that is truly maturing, giving them, for the first time in their lives, the chance to see life as only mature eyes can see it.”

In his last pages, Mr. Overstreet speaks almost as if aiming directly at us who are Huna Research Associates:

“In the third place, THE PRACTICE OF RESEARCH. (He is discussing the practices which help one to become mature in mind.) Most adults remain merely adults because they never do more than skim the surface of things. They get the habit of being surface-minded, with surface opinions that become surface dogmatisms. These adults of whom we are speaking would want to raise their adulthood above the average superficiality by going – each of them – at some specific problem, physically, or socially, or what not, and applying their minds in the way that good minds should properly be applied. One sustained experience in rigorous research would make all superficial thinking thereafter tame by comparison. Our obligation, then, is to grow up. This is what our time requires of us. This is what may yet be the saving of us.”

NEWS NOTE:

HRA Dr. Reinhold says in a letter dated November 11th: “We have had many interesting experiences applying Huna principles to Dianetics. In fact, it has been possible to substitute very satisfactorily all Huna terms and concepts in the general technique, and this has been done in cases where the subject was familiar with your book.

The over-all results with Dianetics, thus far, have been disappointing in one respect. We found that most of the people who came to us, attracted by Dianetics, were desirous only of picking up our techniques, with the idea of becoming auditors for big money rather than to secure any personal therapy for self-improvement. Most of these came in for only one or two sessions. Actually, one must work earnestly and conscientiously to learn ……..

September 1, 1950

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

THIS IS TO BE A LETTER BULLETIN FOR THE MOST PART

I always plan to share a large number of HRA letters with you, but usually get off on some preachment or other and come to page 8 with letters hardly used at all.

SUCH INTEREST has been shown in the healing work being done by HRAs and by Spiritualists the world around. A surprisingly scant number of the HRAs have more than a small and secondhand amount of information on the very broad subject of spirit communication, medium ship and spiritistic phenomena.

Spirit intercourse on the part of the uninformed can be very dangerous. I have had several letters in the past two years from people who have discovered that they could contact spirits and who have happily cultivated this association, only to find later that they could not rid themselves of the spirits. Some were unable to shutout the “voices” speaking to them psychically and often urging them to do strange things. Some were awakened at night with all the horrors of being choked or otherwise attacked by spirits. Not a few went beyond the reach of good sense and took the lies and bad advice of spirits as true and perfect, finding later how badly they had been served.

Not only Aunihipili spirits – separated from their na Auhane at death – but normal two-self spirits of evil nature are dangerous to the beginner. These are “the horrid things of darkness” which na kahuna fought with surcharges of mana backed by hypnotic suggestion and by prayer to the Aumakua – or with the help of good spirit friends who could be given a heavy surcharge of mana and thus made able to drive away the spirits which were attacking the living patient.

From my personal experience and my studies, I pass on to all of you the conclusion that the beginner should “sit” with an experienced medium who has a set of reliable and tested spirit friends – “guides.” These guides will almost always find reliable friends to watch over the beginner and tell what dangers may be encountered. Even after such an association has been established by the beginner and after he has developed his ability to let the spirits work through him as a “medium” or after learning to hold converse through automatic writing, ability to hear psychically when they speak, or by some other method, there remains a slight danger. Now and then an uninvited spirit entity will break through the guard of the guides and make itself known.

However, once guides of a high order have been found, there can often be accomplished, through their help, healing which ranges from slight to the instant and miraculous. My long study of the instant healing through spirit aid has made me conclude that advanced spirits probably have, more often than we, learned to contact na Aumakua and call down their aid. (This applies to all of the production of what we call “physical phenomena”). Na kahuna were able – the best of them – to make the Aumakua contact directly for instant healing, but thus far none of us has learned to be a good kahuna.

HEALING WITH SPIRIT HELP

Not all patients can be healed by spirits working through and with the living. (Huna tells us that guilt or other fixations which stand in the way of Huna healing do the same in the case of spirit healers). As a rule, spirit healing is more or less a progressive matter which takes a series of treatments. Often there is considerable need for instruction which will make the patient change his attitude of mind and give up hates and fears so that the healing can be undertaken. In one of my favorite Spiritualistic magazines, HARBINGER CF LIGHT, (Box 64 A, G.P.O., Adelaide, South Australia. Subscription $1.75 per year, post free. Edited by the good friend of Huna, Rev. J.T. Huston, N. D. You can get an international money order at the post office.) the July issue of which has just arrived, there is a very excellent account of the history and work of the top-grade healers in England. Let me give a few highlights from the article as taken from THE TWO WORLDS magazine of England.

W. T. PARISH, in about 1927, was instructed to lay on hands and give absent treatment, with spirit aid, the patient being his wife. She had been operated on for cancer and had been told that her case was hopeless. She was cured in nine months. The news of the case was spread swiftly. The churches refused to be interested. The doctors caused a law to be passed making it a crime to state that cancer was or could be cured. Soon, however, Parish was getting 15,000 letters a year asking for treatment. He was instrumental in healing many whom he had never seen. He died after seventeen years and after his death his work was carried on by others, especially by Harry Edwards. Mr. Edwards not only demonstrates the healing powers, but travels extensively in England, healing at public meetings and spreading the knowledge of Spiritualism energetically. (He does absent healing also. His address is Healing Sanctuary, “Burrows Lea,” Shere, Surrey, England. Contributions are expected with all requests for healing aid, about $10 being the lowest, with more to be given when cured.)

C.A. SIMPSON is another well established healing medium. His guide is “Dr. Lascelles” and his work includes healing by a combination of spiritual teaching and spirit healing. Dr. Lascelles lectures through the entranced medium and attaches great importance to prayer. On file with this “Harmony Prayer Circle” are over 20,000 letters telling of healing and protection obtained through this center.

W. H. LILLEY has for a guide a Hindu, Dr. Lejan Tari Singh, who passed over in 1914 and who diagnoses disease and decides on the cure, often herbs. With herbs and other items to help, the healing is often spectacular. The cures made while the medium toured Africa were reported to be as good as in England. The movement is reported to be growing rapidly.

A LETTER FROM HRA D.G.H. of Chicago gives us an excellent report on this branch of healing as used in conjunction with the basic understanding of Huna elements. I quote: “As I told you in a previous letter, I am honored by being used as an instrument for healing by such Spirit Forces as Prof. Samuel Springer, Sir Cecil Rathbourne, Dr, Heinrich Himmler and many others. In the healing process or ritual I also use some of the Huna ritual or methods which I have learned through my association with you. Every case has been successful when the patient has been co-operative, but as you know, it is impossible to push over the Bank of America with your little finger.

“I have been told not to slight the other Forces that have helped me in other capacities, so here goes. There is one (spirit) that travels constantly with my wife and me when we are driving. We have escaped several mishaps that could have been serious. He told us that he is called ‘Nehod.’ Believe it or not, we never have to worry over finding parking space. There is always ONE space wherever we go whether it is in Chicago or another city. We are just back from a Texas vacation and we always found a space in every city that we visited, regardless of the time, day or evening. This may seem pretty far-fetched but, on my honor, it is true.

“The first named Forces have told me that they have a mission for me and are now grooming me to that end. I am grateful for this opportunity to help those in need. I have wanted to write to you many times, but like you, I am trying to burn the candle at both ends, but I do want to tell you that I appreciate receiving the bulletins at all times.”

From ETHEL M. ROBINSON-HRA, of Route 1, Box 187, Leavenworth, Wash., comes this letter of interest to our TMHG circle and to any in her part of the land who may be interested in a place away from war conditions in the coast cities.

“Dear Max:

I received your card and many healing vibrations are coming my [way] from TMHG. The Xray picture showed bones overlapped in the cast. (Broken wrist being treated. MFL) The day I wrote you I felt a desire to pull the fingers protruding from the cast, it resulted in a warm sensation in the wrist and ease of pain. I feel certain the broken bones are now knitting end-to-end. Tell Cigbo it wasn’t his kind of scratching that I was doing. I was scratching a horse and he took off and landed me on my wrist.

“P.S. Most inland bomb shelters and retreats are filled up. I am offering my home as ‘Sunshine Retreat,’ east of the Cascades, for HRAs and BSRAs or Spiritualists who wish to store food and clothing here and have a place to come to in event of coastal bombing or geological upheaval. There are three vacant rooms; perhaps you might mention it in the Bulletins.”

COMMENT: A rough drawing of the Sunshine Shelter shows also a 30×30 roam in which a dozen bunks are along the walls and tables and shelves at the end where there is a 10×10 room indicated. (Cigbo wishes to send this message. “Please, Auntie Ethel Mary, preserve ME a little spot near any mouse hole you might have, and close to the stove – mebby on top of the wood box, if it has a lid – if you have a stove and a wood box.”)

HRA Lewis C. Cornell, RR 1, Poland, Indiana, who might welcome a few letters from other HRAs who are earnestly experimenting, has been an ardent worker in making all the tests suggested in the Bulletins. He writes: “I had a little experience in raising the vibrations last Sunday evening. I went down to work (with the pendulum), with that question uppermost in my mind. I put George to work (the Aunihipili) and kept him on the job. I had to call him back a few times as he wanted to daydream and build air castles. The last time I called him back, I told him I wanted to know how to raise the vibrations and he came up with the answer. ‘The subconscious,’ and the answer satisfied me that if you want to raise the vibrations you must put George to work to do it and keep him on the job until he does.”

COMMENT: That is true, in all probability. What we have still to learn is just what the Auhane can best do as its part of guiding the Aunihipili and getting it to do what is expected of it. In the last Bulletin I said that the Auhane needed a good surcharge-supply of mana to enable it to keep the Aunihipili under full control – to make it pay attention closely to the work in hand, otherwise there would be a quick loss of attention and failure of concentration. One of my friends read the Bulletin and objected that the Auhane was the one who had the logic and who should certainly be the one to do the concentrating on the thing selected to think about.

As I see it, concentration is a state in which the Aunihipili and Auhane BOTH must focus their entire power of mentation on a single item. For example, I wish to solve a problem in mathematics. I have to look over the problem with great care to see whether it can be solved by arithmetic, algebra, geometry, or what. It is easy to see what happens if, in the middle of the fine-pointed effort, the Aunihipili pulls us away from the task and we find clipped, into the focus of the mind, thoughts of the war news from Korea, so that we have to stop and bring the Aunihipili back to the problem.

CONTEMPLATION, MEDITATION AND CONCENTRATION

Recently I experimented with what I thought might be contemplation, meditation and concentration. I tried to hold before my mind’s eye the concept of na Aumakua. In order to think contemplatively or meditatively on this concept, I had to depend upon the Aunihipili to recall for me all the associated memories which I possessed in relation to it. With a surcharge of mana taken on beforehand, it was no less than amazing how much better George did his part of passing along the flow of memories and staying right with the job instead of going bug hunting, or is the word, “wool gathering.”

HRA A.M.H., who joined us rather recently, is already well into the work. After being slightly mixed up by the materials at first contact, she now writes:

“Thanks very much for your letter and for the back Bulletins. I see from them that I am not the only one who did not come to a clear understanding of mana and what it is. I study and find the material more and more stimulating and helpful. I feel that I have contacted the Aumakua – something infinitely real, comforting and unforgettable. To me, it became a presence to which I turn daily.”

ERA Howard D. Clark, Box 208, Yucca Valley, Calif., deep student, provides a book review in a paragraph for us.

“I have been reading Overstreet’s THE MATURE MIND. Many striking passages such as ‘… patterns of society are planned to create dependence and can succeed only by doing so.’ No doubt it’s why many need to be soothed like children by some religious pabulum, so terribly dependent on it that if the dose doesn’t taste good they dash frantically to another. Overstreet says, ‘One mark of growth is the lengthening of the attention span, the immature mind hops from one thing to another, the mature mind follows through.’ He finds society full of immature patterns.

“Bulletin 38 – yes – (he continues later in his letter) Huna gives me the grand feeling of vast horizons, limitless fields, the thrill of possible discovery and the feeling that no matter what we learn, it will not be the end. Most of the ‘isms’ I have encountered seem to have finished all growth, nothing more to learn, and had closed the openings for more to come in. I want to give my emphatic approval of your use of time and energy for work instead of writing too many letters. There is no loss of contact when we feel and know you are there, keeping the fine work going.”

From HRA H.M. Wagner, now regional director of BSRA and resident in Florida at DeFuniak Springs, comes valuable confirmation of the beliefs of na kahuna. It was their belief that only parts of the future were set and fixed well in advance, and only these parts can be foreseen (through the aid of the Aumakua). Reporting on his protracted research – this time in the field of spirit communication, he tells us:

At another time (séance), I had remarked that we had found the communicators to be dependable in their predictions. He (the spirit) replied, ‘As far as we can see, but in many things the future is not formed perfectly yet because there is an element of free will. At least seeming free will. From where you are paths go in every direction and we cannot tell what you will do – which path you will take from any given point. If you take the left hand we can tell you what you will meet on that road; if you take the right we can tell what you will encounter on it. But these radiate like a spider’s web and your choice of paths seems to be a matter of free will. The affairs of nations are formed somewhat farther ahead, naturally, as the machinery is more cumbersome, this seems to be a restatement of the ‘fan-shaped destiny’ expounded in Africa by Wamba to William Seabrook.” (The communicating spirit was a former African chief.)

Concerning the Korean situation, this communicator had a very interesting thing to say. ” … this is a contest between two groups, each seeking control of the world and its resources. One group is entirely conscious of its aims while the other is only partly conscious. Those in the background know what they are doing, but in the front they have innocent actors who imagine they are strictly humanitarian.”

RAISING THE VIBRATION

From HRA Ernest S. Bateman of Seattle, known by letter to many of you because of his offer some time ago to use his pendulum to get answers to problems from what he believes to be his Aumakua, took up the matter of raising the vibrations with his pendulum method and reported. Here are parts of the report.

“After a lengthy conference with my Aumakua via pendulum, we make the following report on findings:

“Our na Aumakua make all necessary adjustments in our rate of vibrations to accomplish results for which we pray, if a surcharge of mana accompanies the beginning of the prayer rituals. On page 8 of Bulletin 37 you suggest that there may be ‘vibrating clusters of thought-forms which are out of tune.’ WE claim that proof of this is evident when fixations are drained off and one is cured, and concerning your ‘aim at restoring the vibratory harmony,’ WE believe that a surcharge of mana furnishes the power while direct healing thoughts applied when requested, under the direction of the Aumakua, restores the harmony of vibration and completes the cure.

“When I succeed in hooking up the loose ends of my research in the technique of na kahuna when securing complete domination of the heat vibrations in firewalking, I will report. But, I have yet to fail to heal on any case accepted, and several remarkable successes will be reported in the near future.”

ERA Howard Weber, 7238 Senator Ave., Detroit 9, Michigan, writes:

“Dear Friend Max:

“When, by error, you mixed my letters with those of Herman Weber, you began what looks like a start of a grand friendship; I am going to stop to see Herman on my way east next month. If there are any HRAs in the Detroit area who would like to get into a good sincere discussion occasionally and perform some experiments once in a while, please let me know; I would like very much to meet a few. Really, Max, there is no one of my acquaintance with whom I may discuss Huna or any subject closely related without having them give me the look that says, ‘Why isn’t this guy in a straight jacket instead of being allowed to go free to threaten our women and children?’

“The Bulletins are great!!! I mean it. I feel that sometimes you may wander away from Huna, but they are interesting and enjoyable. A few have really kept the gears in this skull of mine moving, and believe me, Max, we Huna Associates are on the path to something this old earth is yearning for.”

HRA Bessie Neeper, of San Diego, tells of a method of raising the vibration.

“I think my first conscious sensing of a method was back around 1918 or 1919, when I was reading Max Heindel. On the last page of one of his books – don’t ask me which one – he had full length drawings of a man, and demonstrated with swirls the aura, the auric egg, the lines or stresses in that aura. His point was that this aura would move in one direction or the other, as the individual was either positive in his approach to life, or negative.

“In experimenting with that swirl in the aura – I’m probably using unauthentic terms – I tried moving it left to right, then right to left. I finally settled on a movement up-right-to-top and top down-left-to-bottom and up-right and around again, same direction of movement as a watch hand. For me, the force and thought are centered in the solar plexus, with the breath a slow in drawing, to as full as I can hold it, and then as long as I can hold it. With my feelings and consciousness centered in this swirl, I wind it, as one would wind a watch spring if without a key, round and round and round – the heart center being the key – to the rhythm of the heartbeat and the blood pulse. As you do it you can feel the heart beat responding, and as the heart beat responds to this winding around and around, the tension in the auric spring becomes tighter and tighter and the swirls (also the vibrations) rise. I have never pursued the winding beyond what I have felt was sufficient for the time. It would perhaps blow off the lid at some point if I continued too long at a stretch. It clears the mind, the sight, and the understanding. It strengthens the protective wall through which adverse forces cannot go. I have used it when I felt low physically to tide me over until I could get out of the office and stretch out on the grass. I have used it when I am around too many people of too conglomerate vibrations. I have used it when I have to contact those with colds, flu, or minor contagions. And, I have also forgotten to use it when I needed it most.

HRA John Hilliard, of St. Paul, and familiar to most of you through his Round Robin articles and booklet, sent in an eight page letter on raising the vibrations. Here are a few bits for us to consider. (I wish I had space for all.)

” … so here are my two bits worth of experience and theory. To ‘raise the vibrations’ so to speak, the physical condition to be reached is simply one of complete but wide awake relaxation. The Aunihipili is definitely involved. He’s what gets his vibrations raised. After we have accumulated a surcharge of mana, the next step is to arouse the mental-emotional state.” (He goes on to explain his belief that the Auhane must make the mental picture of the desired condition in any such undertaking, and that emotion – the element furnished by the Aunihipili – must be aroused. The result is a mixed feeling-reaction, in which the Aunihipili and Auhane function more or less as a unit and in which condition the thing visualized by the Auhane appears real enough to cause the combined selves to react in accord with the visualization.

He writes: “I found that sympathy, affection, reverence, etc, do not ‘feel’ in the pure state as they do in the mixed state when they are focused on a physical object. Sympathy is green, affection red or pink, and reverence [is] blue (as seen psychically in the aka body or human aura,) “How to contact the Aumakua is the next and harder step. The Aunihipili and the Ahune must be refined and concentrated (as to their vibrations). The highest vibration is white with the faintest tinge of purple. Auhane visualizes it and keeps the aura blue (by visualizing), while Aunihipili relaxes and reflects in feeling the coming together of the two visualized colors. Auhane tries to build up a perception of the presence of the Aumakua. That is, one tries to become identified with the Highest.” The contact, once made, may be for some like a climax, a rising to the Samhadi State (one of ‘union?’). For others, it may be a slow unfolding of the understanding and the ability to accomplish things through the use of the manas.

“The world of the Aumakua is that of abstract thought, hence the practice of color-feeling. What we are trying to do is link up the awareness of the three selves. When this linking is complete, we are spiritually lifted up, as you put it. Until we have taught our Auhane and Aunihipili to act with the Aumakua as a team, in harmony, we get few percepts, and no good results from our prayer efforts. I believe that our first goal is to awaken to the wholeness of our being – hence the need of: practice to become well acquainted with ‘George’ (Aunihipili), and to make him work with the Auhane. ‘Mary’ to seek reunion with the Aumakua. But we have to become clearly aware of each as a living sentient entry, and learn what each can do. Each has his peculiarities, his specialties. Altogether they make the Superman. Separated and uncooperative we have the usual knitted wit called homo sap!”

HRA Mrs. G.H., of Palo Alto, who has been ill for some time and who has been working hard to learn to use Huna, won through soon after reading Bulletin 38. She found, as I have done, that phrases from the religion of early years come back and bring with them trains of thought-reaction related to moments of highest vibration or what we vaguely call “spiritual uplifting.” Or I started to accumulate mana at about twenty to twelve (night), and between that time and twelve I went through the Thomas a Kempis prayer and then I got some more mana and really got to work on George. (Suddenly) the words came to me. ‘For my yoke is easy and my burden is light,’ and with the words came, the blue of the Virgin’s robe and lovely coral pinks and everything that was beautiful in the way of colors – great patches of them. And I said all the prayers I could, quickly, because I felt that the glory and the power had touched me and that I could pass some of it on. And when I said my own prayer, one thing I did which I shall always do after this: between each request I said, ‘THE DOOR IS OPEN.’ And between times I went on saying or singing softly, ‘For my yoke is easy etc.,’ knowing that it was indeed a magic text, both high and low, because, you see, it is a constant suggestion, like ‘every day in every way,’ and it also tells us that if we would let our beloved na Aumakua help us as they would like to do, the yoke they had eased would be easy indeed, and any burden we had to bear would be light.

“Then I said to myself, ‘I must have raised my vibrations.’ So I got up and brought my pendulum. (To test and compare with her normal reading.) I stopped counting at around five hundred – great powerful swings. I knew that the pendulum would go on, but I felt that I was keeping my Aumakua waiting. I knew that my Aumakua was again in the room.

(later) My eye is much better: another miracle … the lamps are lit, but I keep glancing aside (with the sensation that) the sun is shining on the white paper beside me … This was worth waiting for.”

HRA Dr. M.E. McFall, of the Dakotas, with HRA from its first month, writes:

“I am using Huna on nearly all my patients. (He makes adjustments so has a fine opportunity.) Occasionally I get very good results. Some time ago I was giving my daughter a treatment, when all at once she was startled by seeing three old time Indians in moccasins etc., standing in front of her. I had the strangest feeling I have ever had in all my life. The treatment did her a lot of good. I still sit at midnight and send you nightly power.”

THANKS FROM CIGBO

HRA Cigbo, resident in his cigar box, third shelf over desk of boss, writes:
“Estra terrible wonderful BIG THANKS to all you Aunties and Uncles who have been sending me catnip even if ME and boss don’t write to say MY thanks to you. About this thing of rising the vibrating, I admit it must be terrible important, whatever it is. BUT did you ever stop to think how much more important the work is that YOU and ME do together? – the kind of work that keeps us HRAs going – scratching for three selves, or all if us, to beat the band, and always RAISING THE ANTE in MY box.’ Love, Cigbo

July 15, 1950

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

SPECIAL NOTICE – SPECIAL NOTICE – SPECIAL NOTICE

This spectacular heading is to be sure to attract the attention of all HRAs, including those who glance at the Bulletin, then lay it aside until time allows a full reading.

A CHANGE IS BEING MADE here at the Study, after much thought and long prayer-actions for Guidance. I believe that this GUIDANCE has been given in shaping my decisions and plans for our HRA progress, and I am showing my faith by following through.

AS YOU KNOW, I tried some months ago to trade an extra Bulletin for freedom from answering your many and GREATLY APPRECIATED AND VERY MUCH VALUED, NEEDED AND DESIRED LETTERS. I asked that on the letters each HRA mark “No answer required” if one could be gone without, and “Urgent” if it was absolutely necessary that an answer be sent. As you also know, you did your part most graciously, but I could not refrain from answering every one of my dear friends, even if only with a line. It is entirely my fault. (Cigbo grins at me from his shelf where he is scratching hopefully in his box. This is one of the times when I cannot say, “Blame it on Cigbo!”)

IN ORDER TO ANSWER ALL LETTERS, I took to writing and mimeographing short letters filled with personal news which was of no real and lasting importance to our work. To these “tinned letters” I added a paragraph or more and usually had a “thank you” letter from Cigbo to enclose if a present had come for his box. It was great fun to play “Cigbo” and write little notes for him to those who playfully wrote him notes. I enjoyed answering all letters and commenting on your reports to me covering your Huna experiments, TMHG work, problems, personal activities, thoughts, speculations, readings, etc., but I have finally made so many close personal friends amongst you in this way that something has to be done.

THE HRA INVESTIGATIONAL AND EXPERIMENTAL WORK ON MY PART has fallen behind. I have a whole shelf of your books waiting for my reading. Many of these have been urged to my attention as possibly containing things of value for all of us in our work with Huna. I have also manuscripts and booklets and clippings – all long due back to their senders. In addition, my personal experimentation has been much hampered along healing and various lines because I have had no time left between getting out the Bulletin and answering the ever-increasing number of letters.

IF OUR WORK IS TO PROGRESS WELL, I simply MUST have more free time to read, study and experiment as well as to digest your valuable reports and ideas as they come in. I need more and more time for the TMHG and pressing cases which need treatment of a more intensive nature. RESEARCH must go on if I am to be able to lead the search for the ancient Light and to direct our combined efforts. In the time I am asking you to give me, I may wade through masses of books and other materials without coming up with a thing of importance for us, but, on the other hand, I almost always run into things that set me off on some fresh line of though – often setting me to delving into the roots of the language of na kahuna with surprising results.

A FEW LETTERS WILL HAVE TO BE ANSWERED, as those from prospective HRAs who write to say they have read SSBM and wish to know what comes next. Orders for books or back Bulletins will still have to go out in the next mail, and now and then there will be reports or questions which will be of much importance to our progress and which may demand letters back and forth. However, the average questions, if they are of enough importance to be of general interest to all of us, can be taken up in the Bulletins – and we can all gain.

ALL LETTERS WILL STILL BE READ with the same care and enjoyment and research interest as before. Even if I do not answer, be sure that I have overlooked nothing. Also remember that your letters to me are absolutely necessary in order that I may know of your experimental efforts and results as well as of your findings and ideas – your suggestions for the work.

THE ALL-IMPORTANT CONTRIBUTIONS FOR CIGBO must continue, even if not acknowledged, otherwise the cloth will have to be trimmed to the pattern and the Bulletins will gradually dwindle in size and have to be sent at longer intervals. So far as I know, in all the months in which we have worked together, not a single cent, dollar, check or stamp has been lost. But if you wish a receipt, to be absolutely sure Cigbo has had your gift, please send along a self-addressed post card which can be returned to you with Cigbo’s notation of “Got it Thanks.”

I AM CERTAIN that you will agree that this Guidance is correct. With world turmoil all about us we must pray our best for peace, and because the time and opportunity for HRA progress may be none too long, we owe it to na Aumakua who watch over us, to sacrifice our personal pleasures in friendly intercourse and drive with all our combined strength as straight to the heart of the great workable SECRET of Huna as we can. If the worst comes to the worst – heaven forbid – and we slide backward into social and financial chaos because world social structures cannot stand the strain of a final “total war,” we may still be able to leave in a few scattered Bulletins a few final words that would make it possible to keep alive the spark of the lost Huna – and in some brighter day, furnish the seed from which a Tree of Life and Light could again be grown to bless the world. Save your Bulletins. We do not know where a set might remain safe for posterity when half the world has gone. There is a danger that, largely because of the dogmas and entirely unproven claims in religions, the men of the “Bright New World” that may follow the upheaval, may, as in Russia, throw overboard all sacred and revealed systems. Only in Huna is there to be found a system based on psychic science and inclusive of all of the science of psychology – and more – as well as on the physics of the aka and the manas. Only in Huna may there be enough proof and freedom from dogmas and absurdities to survive a purge and a revolt of such reactionary force as may come.

I ASK HUMBLY AND IN ALL SINCERITY that you ask often that I be Guided and my hand upheld in all the needed ways – so that I may better lead the HRA work. I feel that it demands of us all that we can give – in whatever way each of um is best able. We are trying to keep alight a very small and flickering light in a swiftly darkening world.
MFL

NEWS – LETTERS – COMMENTS

DIANETICS is still of much interest to many HRAs. Of the several who have tried it with their friends and who have reported, nothing final or conclusive has been noted. Our HRA who writes for Round Robin under the signature of “M.C.,” tried it out with her husband in a preliminary way and was sufficiently interested to fly back to enter the first class. She is exceptionally well trained for such work and will be able to give us really expert judgment on the value of Mr. Hubbard’s system. It may be September before we really begin to know how it pans out in actual practice.

Any HRA in the Burlingame or San Mateo (California) district, who wishes to have a partner for Dianetic auditing experiments is invited to drop a line to HRA L.B.S., care of me at the Study. I will see that it is forwarded. This HRA is also exceptionally trained in psychological lines and, in addition, has an exceptionally logical and penetrating mind. Let me quote parts from a letter which has just arrived from her.

“Did you gather whether “unconscious” moments when engrams are recorded would include sleep? If so, how thoroughly could the reactive mind misinterpret records of positive instruction played during sleep? The possibilities seem slightly fantastic for the young woman who might be promoting a family … that is, in the light of Dianetics. What?”

As I read Hubbard’s work, he claims that the period of unconsciousness must be one brought about by the impact of pain or some painful emotion. One may be “out cold” as in an accident or when on the operating table. Or, one may just be “dazed” by emotional shock so that, in our terms, the Auhane has its mana supply cut off temporarily by the Aunihipili – in which case the former does not function and cannot rationalize impressions had by way of words, or sights or other sensory impressions.

In ordinary sleep there is no pain or shock of this dangerous proportion. A very wild nightmare might give sufficient shock, but if wild enough, one usually awakens and rationalizes the experience for what it is – just a nightmare.

As to sleep suggestion, mechanically administered or by the voice of another, I have as yet to hear of any difficulty being caused by a misinterpretation of the worded suggestions. Most such misinterpretations, according to Dianetics, are made when the Aunihipili of the unconscious person identifies itself with the one speaking, be it the mother or father in prenatal pain-moments, or the doctors and nurses around the operating table. Ordinary sleep, without the Dianetic pain or shock ingredient, must be very different. Moreover, the carefully planned recorded suggestions are aimed at getting the Aunihipili to identify itself with the things and conditions presented to it by voice in the suggestions. I can recall no single suggestion which is not simple and direct – to be taken literally. It seems to me that even the illogical Aunihipili would find it hard to put the wrong interpretation on what it repeatedly hears voiced through the recording machine. I will go into this angle with Wing Anderson when he gets back from Colorado in a few weeks. His experience with sleep suggestion is wide and varied. (He is having a home built at Montrose, just in case, and will give us the latest in prophetic materials soon, so I understand, to go with his “PROPHETIC YEARS.”)

Continuing our discussion of Dianetics, I wish to point up again a very reasonable set of conclusions to be found on pages 150 and 151 of the book. Speaking of the fixations (our terms again), Mr. Hubbard tells us that in certain cases the methods he advocates do not have to be used. He has observed the same thing that our Dr. Fodor describes in his reports on his practice – that if a patient can be given an artificial or imaginary first-cause of his fixations, and can be made to believe that this is the cause of all his fears and physical reactions or ills, the fixations often will drain off and all be well.

Mr. Hubbard remarks that if one can be “educated” in such a way that a strong and unquestioning faith in some Higher Power or cult is built up (and driven home to the Aunihipili, we must add), the old fixations cease to cause trouble. That is of great importance to us as HRAs. As one HRA recently wrote, “The Aumakua, as I understand it, is an entity farther evolved than the Auhane or Aunihipili, and, for this reason, certainly should be able to do what neither of the less evolved selves can do, that is, clear away fixations in the Aunihipili when conditions allow it to take a hand in our lives and help us in that way.” I think we will all agree that we have evidence in the lives of the serene religionists about us, showing that they are not thrown for a loop at every whip-stitch by the reactivation of old fixations.

We have all known of sudden and almost miraculous cures which have followed religious uplift and/or psychological treatment. In such cases, the fixations may not have been identified at all, but the patient has been able to rise above the level of thinking on which the fixations and guilts are lodged. We do not know just what one does to “raise the vibration,” but we are on our way to find out exactly so that we may set about doing it in orderly fashion. (This is one of the problems which I have begun to work on and for the solving of which I need more free time. On a later pag,e I will discuss the matter in detail.)

REINCARNATION

Reincarnation was not stressed as a thing important to living by na kahuna, in so far as I have been able to learn. They seemed to have made no effort to recall memories of past incarnations, and used no rites of any sort to counteract the boogies which plague India and also some of our modern psycho-religionists. The boogies are really twins. The first one is called “Kaman” and we all know to what illogical lengths some cults teach that man must go (1) to stop making karma, either good or bad, and (2) to free the individual from the effects of past lives in which bad karma was generated.

The psycho-religionists or more adventurous psychologists have first accepted the fact that we remember from the time of conception, then have pushed on further back and have decided that some fixations had their origin in past incarnations and are the cause of troubles in the present life.

HRA C.F. Stone, of Knoxville, Tenn., who has a healthy curiosity about everything that may be connected with the materials of the field in which we work, reported at length in a recent letter on his experience in answering an ad in an astrology magazine and having his past lives read for a fee. In the same magazine he had read an article by the advertiser, in which she told of having learned in India a method by which past incarnations could be read and reasons thus discovered for certain difficulties in the present life.

The writer, “Gervee Baronte,” calls such a delineation an “Incarnascope” and, to make one for a client, needs only the birth time and place, the full name, and the sex. She then uses “certain symbols and – presto – is able to draw on some form of surviving memory or records, with the result that she can tell you in great detail who and what you were and what you did in incarnations past.

It took nearly five typed pages to tell C.F. what his “Incarnascope” revealed. He began as the close friend of Alexander the Great, as a general, but apparently his name evaded the reader, although she was careful to set down a most interesting thing, supposedly discovered by her methods. It was that in that incarnation he shaved. “Alexander has left much to his men. He was the first man to shave, and to insist upon his men following his example. He used the STRIGEL, the ancient Greek razor.” (Now we may guess why this was so important that it needed to be reported at this late date.)

There was an incarnation in Cilicia around 628 A.D. This time he was a Christian priest who was sent to England and who had an affair or two, the result being karma to be contended with in the later lives, including possibly the present. In 1532 he incarnated on Malta and became one of the famous “Knights of Malta.” There he was “over-bearing and very dictatorial.” In Wales, in the “XIII Century” he was a minor baron and lived a very mixed and interesting life. Many details were given. He had an arranged marriage, two children, and his wife was English. He made a trip to France and promoted education, as did his wife. (C.F. was amused and entertained.)

Such things as readings of past incarnations are all a part of the playground activities of occultism. Together with the fun of endless speculation and the entertaining reading furnished by the many available “courses” fill the time of the average student almost completely. The bulk of the things found as “vast and unquestionable truths” or presented as “Word-of-God Revelations” will be found to be contradicted from one writing to another all down the line. Not only are statements NOT proven, but seldom is an effort made to show where they came from or why they should be accepted as more veritable or more useful in the job of living than Aesop’s Fables.

I keep hammering away at the job of reminding my friends to pause and question the authority of the ones who appear as self-appointed “teachers.” I have learned the hard way and have looked behind the scenes too often at the individuals who have had the brass and the dishonesty to try to sell me their statements in pig-in-a-poke packages. Not once have I found one of these men or women who lived the life they preached or demonstrated the powers they offered to teach others to use for the usual fee. I respect very greatly the men and women who are honest enough to admit that they do not know, and who are bent on research instead of profitable deception of the unwary. When someone tells me where he found certain information, and how, and whether or not it seems to be historically correct or valid in practical use, I will stop delightedly to listen.

As HRAs we are all entitled to play and have entertaining reading in any form we prefer, but when anyone offers us something to take and swallow whole, we disgrace ourselves and HRA if we accept it.

THE PROBLEM OF “RAISING THE VIBRATION”

Most students in the realm of religions and the psychologies, have a vague idea of what is meant by Raising the Vibrations.” It is a phrase which came into use about the turn of the century when the idea that all things were made of vibrations in basic ether was developing.

Modern religions have struggled to keep up with physical science. In the older religions there were endless claims that could not be accepted because they could neither be proven nor made to work – because they could not be understood in the clear light of mature logic.

In Christianity we were taught to pray and to have faith if we were to get help in the job of living. We tried this the best we could and found that faith was very difficult to generate. About one prayer in a thousand seemed to get results.

In modern times the world of the West discovered the East Indian psycho-religious systems which were combined and sifted to give us our several schools of Theosophy. In these, a slightly different way of getting help from Higher Beings was described – even if hastily garnished with the warning that to use any method was to tamper with karma and was therefore not to be tolerated.

As a young man I eventually came to Theosophy in my search for something that would hold water. Blavatsky seemed to favor trying to use the Eastern systems – in fact, claimed to have used them with some success herself. Later, heads of dividing branches of the cult which she founded, undertook to correct the mistakes of the founder. They increasingly warned that no occult practice should be tried that offered anything other than “spiritual growth.” This meant that one must live down old karma and try not to make new. The doctrine was the simple one of “Do what you must to live, but desire nothing. Become impersonal and selfless. Break all ties with things earthly.” In the increasingly thinner airs of Indian aspiration, the student was taught that he must not even desire spiritual evolution, the final breaking of the wheel of reincarnation and karma – NOTHING. The Bhagavad Gita was the Bible of desirelessness and selflessness. However, the Yoga Aphorisms of Patanjali was an equally popular text, even if its whole teaching was aimed at desiring mightily to learn to control the mind and guide it in meditation and concentration – to the end that the student might eventually perform a feat of mental and spiritual straddling fit for one afflicted by dual personality symptoms of the first degree.

The teachings of the sage promised on pages 70 to 73 of my copy that, “If the ascetic is not desirous of the fruits, even when perfect knowledge has been attained,” he could rise to the exalted mental or spiritual state that his GREAT DESIRE had driven him for years into ascetic labor and practice to reach.

I well remember my own early puzzlement. In the first flush of enthusiasm I had plunged into meditation and concentration. I had done so because I wanted something. I found it hard work and I knew very well that if there was nothing to be gained, I would not exert myself. What I wanted was the ability to do the things mentioned on pages 52 to 61 (Judge translation). I wanted to be able to “be transferred to any other body and have complete control.” I read, “From the acquirement of such power over the elements, there results to the ascetic various perfections, to wit, the power to project his inner-self into the smallest atom, to expand his inner-self to the size of the largest body, to render his material body light or heavy at will …” “… Therefrom spring up in the ascetic the powers 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.” There was much more, and it all sounded most worth while.

I suppose that there were hundreds of eager students around that time whose reactions were much like mine. We tried, we failed, we became suspicious. We became convinced that something was left out of the teachings, and turned our attention to inventing variations of the meditation and concentration methods. Oh, yes, we all had our tries at living the “ascetic” form of life, and many, like myself, narrowly missed psychic tangles that might have wrecked us with fixations or obsessions or both. Many must have had their “teachers” just as I had mine, only to find that these posers had never arrived at first-base themselves.

There resulted from these efforts on the part of the bright young men and women of my youth a great blossoming of “courses” and of “teaching.” Older HRAs will recall how budding psychology was stripped of ideas to use to patch up Patanjali and make him work. There was a great to-do about “developing the WILL,” and everyone who would buy the book or take the course was assured that by daily practice the “will” could be developed to the point of levering the world. “Personal Magnetism” was the name of another ingredient. On my shelves I have a group of old books dating back to 1910, and which are good for a burst of laughter at any time I care to take one down and begin a random reading.

A little later, when nothing was found to work more than about a dime’s worth, sanity began to creep back into literature and the little magazines which we all read. In Theosophy, all efforts to follow Patanjali’s instructions were increasingly frowned upon. It was true that Leadbeater and Besant were privileged to demonstrate the promised occult abilities in a very small way – not flying through the air and the like, but getting into the heart of the atom so that drawings of its form and motions could be made and past incarnations investigated for the faithful. But when all was said and done, the students – who were growing gray by this time – still had nothing very practical for their personal use or to fill their needs. Some tried to revert to Christianity. Many went over to Buddhism, as I did for a season. Some tried Zen – at least I did – and many, also including myself, turned to Spiritualism, finding in Psychic Science the ability of the “spirits” to do almost all of the things that Patanjali had promised that the living might learn to do. A few turned to mysticism and contented themselves with its unpredictable intangibles. For my part, I accidentally fell in with Huna while in the midst of having a close-at-hand look into psychic matters.

In forty years of search I have still to find any who can do the things Patanjali promised except the spirits, and they must have help from the living, as in the matter of mana and perhaps other items. I have seen one pretender after another appear and have his turn at lying to the people. Aside from good use of some of the psychic powers, such as in telepathy, premonition and the like, I have yet to see anything more startling than cataleptic states brought on by autosuggestion, in which men of India and the Occident alike have been “buried alive.”

I NOW PROPOSE that we so on from there as HRAs and put our heads together to see if, from the springboard of meditation and concentration, we can do something along the lines of the vague “raising of the vibration.” I ask that each of you take stock of your present ideas of this basic need to lift ourselves in some way to closer contact with the higher somethings, be they “selves” or “planes of consciousness” of Triune God and the All Good. Do you agree with me that there may be some action of mind to be taken? That there may be some physical condition to be reached? That the Aunihipili must be caused to join in the effort in some way?

If you agree, even in part, our first problem is to decide on what form of mental action we will try to use in our experimental approach. Will it be training attention and will to obtain the most perfect state of concentration? And if the Aunihipili is to go to the Aumakua for glimpses of its realm in “Realization,” shall we use something like the Zen method with the “koans” or riddles which have no answer?

In this very important work together, which I am proposing, we will not be selfless or lacking desire. We want to learn how to “raise our vibrations” in order to get freed from our fixations and so stop reactivating them to our sorrow, physically, mentally or in relation to our living conditions. We want to learn to rise into this different state at will and to be able, from there, to help get healing of body, mind and purse for our fellows. This is, in my opinion, legitimate. Despite any claims to the contrary, we have no pure religion. We do not worship for worship’s sake. The element of magic always has been mixed into religious worship and may always be, at least while humans continue to have problems and need of help.

Shall we turn to some form of ordination to get the uplift? Does the spiritually uplifted state pass from one who has it to one who has not? Shall we looks to some form of initiation given by man or spirits?

How shall we use the manas? The aka threads of contact? Is it possible, while still in the flesh, to learn to duplicate the causing of psychic phenomena such as that so well described in the passage from Patanjala which I have quoted?

If you will marshall your personal knowledge and experience on these lines during the next two weeks, I will do my best to dig into the roots of the language used by na kahuna and to find out what I can from the ancient Secret to help us. I have already discovered the fact that accumulating a mana surcharge enables one to focus the sight and the mind on a picture or view or drawn symbol with great strength and force. Try it, and see if you can go on from there. MFL