December 15, 1952

GOOD NEWS

It was recently arranged to bring out a reprint of SSBM, which I announced was on the verge of being out of print and which is out at this writing. The reprint will probably be ready at some time in January. New friend and HRA, Gordon Collier, son of the late Robert Collier, of book-selling fame, has leased the plates of SSBM and will have the new edition done, I am told, under his own imprint. He will soon begin a mail-selling campaign, offering SSBM with a gift book on the Great Pyramid by Worth Smith, the two packed together and sold at the price of $3.89 post paid. The address for those wishing to order this combination is, Robert Collier Publications, 72 Orchard St., Tarrytown, N. Y.  So far as I know,  it will be impossible to get SSBM separately. Under the plate lease contract, Mr. Collier is not allowed to sell at a discount to the book dealers. No word has been received as to whether or not the original publisher, Kosmon Press, 2208 West 11th St., Los Angeles 6, Calif., plans to continue selling SSBM at the old $3 postpaid price with the give-away book on Sleep Suggestion, or whether the book will be sold alone at the regular retail price of $4 – best to inquire as to the new price before ordering or to send $4 with the order. Books selling mainly through mail-ads are not handled as are the books published to be sold through dealers or book clubs it must be remembered. Please do not send to me for SSBM until I find out more about the situation and whether I can again arrange to supply autographed copies with the addition of Cigbo’s “Birthday present” set of eight full page photo illustrations to “tack” in as one finds time and glue for the purpose. This GOOD NEWS is most pleasing to me as it keeps SSBM in print and even spreads the word of the existence of Huna to more and more people.

WHERE DID YOU GET YOUR MIDDLE NAME?

This question has come to me so often that it may be of interest to others to know. When I was an infant, I was to be named after a grandfather, always known to his friends as “Mac” for MacCoy Long, but as a nickname was not very elegant. Also as I might be confused with my grandfather, I was called “Max.” The middle name, “Freedom,” was given to me as a heritage from an uncle of that name – on the Diffendarfer, my mother’s, side of the family. Uncle Freedom had been born in Civil War times and had been given his name in honor of the freeing of the slaves which was done by proclamation by President Lincoln at about the time of my uncle’s birth. Many years later, when I tried my hand at writing murder mysteries, I signed them “Max Long,” and, when I came to write about na kahuna, not wanting to get the two lines of writing mixed up, I signed the Huna books Max Freedom Long.

Perhaps, now that we have found Huna hidden in the teachings of Jesus, the middle name can assume a bit of significance in so far as a new freedom from the present churchly mass of dogmatic beliefs may be offered. Personally, the freedom from the old dogmas was long since attained simply by refusing to accept them. However, there are many still held and hampered by the ideas that were injected into Christianity, and who would be much more clear-seeing if they could be freed and given back the teachings as they were originally presented. Slogan: “Freedom through Huna” what?

THE TEST FOR DOGMA has been lacking for centuries. Men have been unable to decide what belonged in Christianity and what did not. Now that we have Huna for our criterion of truth, we have but to look at the translation of the New Testament into the language of na kahuna to see whether or not certain passages are in keeping with Huna or have been added at a later date by those who knew nothing of Huna.

FOR INSTANCE, take the dogma of the virgin birth of Jesus. We know that virgin birth was assigned to many of the sacred teachers in ancient times, and for this reason conclude that it was, even if true to fact, no proof that Jesus was the only teacher to be born of a virgin and a paternal divine being. The Huna test is simple. The basic word for virgin, in the language of the Secret, is puupaa (from the Hawaiian translation of the book of Matthew, 2:23). The meaning is simple and direct, it being that of a woman whose generative organs are still “closed.” There are no secondary meanings in the roots of the word to indicate that this matter of virginity has anything to do with the truths of Huna.

THE HOLY GHOST, said to have fathered Jesus, was unknown in the Old Testament, and it is highly improbable that it would have come into the picture before the birth of Jesus. In any event, it was the Holy Spirit which was mentioned later in the New Testament, and the word “ghost” is borrowed from the Germanic languages and is not to be found in the Huna vocabularies where even Holy Spirit is a term that must be made up instead of taken from the language of na kahuna. The only holy Spirit or “self” in Huna is the Aumakua, and it is certainly not a male angel such as appears in the account given by Luke of the events which took place before the birth of John and Jesus.

WE CONCLUDE that, regardless of the truth of the virgin birth, there is no Huna or SECRET meaning hidden there for us to understand and to use in our efforts to free ourselves from sins, complexes and obsessional influences so that we can make better contact with the Aumakua. The word for “holy” is hemo`lele, however, and this will tell us what the Aumakua, as the Holy Spirit or Self, does as its significant part in our lives. It loosens (hemo) and it lets something rise upward, (lele). The thing to be loosened is the blocking in the path, in other words, the complex, fixation or obsessional influence, or the sense of guilt – anything that prevents the Aunihipili from making contact along the aka cord of connection – the “path” – with the Aumakua or Holy Spirit. From the word for “holy” we see that the Aumakua has something very definite to do about unblocking the path, and in the foot-washing rite established by Jesus (already discussed in detail in earlier Bulletins), we have the explanation of HOW the path is opened by the Aumakua after being supplied with mana by the one doing the foot-washing and presenting the request for the opening.

I am working steadily on these many meanings and will, in time, be able to give you a more full report on the changes which are to be made by checking Christian dogmas with Huna originals. The whole picture of the teachings and ministry of Jesus changes when one knows the meanings hidden behind the externals. I can state confidently that Jesus did not die for the sins of mankind – the sins originating with Adam. A belief in Jesus as a personal savior is not mandatory to attain salvation. Na kahuna taught the same way of salvation many centuries earlier. Salvation depends on individual understanding, on growth into a hurtless way of life, and on the clearing of the path and the restoration of normal relationship with the Aumakua.

ANOTHER FREEDOM offered by the application of the test of Huna to Christianity, is freedom from slavish worship of a man or a personality. Once given the basic outline of Huna beliefs, (be they right or wrong) the TEACHING becomes a thing apart from the MAN. What I am trying to say is that it makes no difference whether one believes that Jesus never existed or not. It makes no difference WHO taught Huna, or when or where or how. All that matters is that we come in some way to understand Huna and, if we find it worth our consideration and testing, that we try it out. The same thing must be said of any psychological or religious system. In fact, the morals of all religions, once separated from the dogmatic beliefs which cannot be proven or disproves, are much alike. All systems agree that man should cease to hurt man. Some add the command that man should also be kind to all living things, taking no life under any circumstances. Huna offers a sane point of view on this last matter, showing that as animals, the man has to live in the animal world and be subject to the law of survival of the fittest. On the levels of the Auhane and Aumakua, he must live in accord with the rules which he may conclude apply on those levels. Fortunately, most men are sufficiently sane and practical not to be misled by the “teaching” presented from various sources, such as those that make a certain cult in India allow vermin to live in the hair for fear of sinning if sanitary measures are taken. (Blessed be sanity, also sanitation!)

A PECULIAR THING has been noticed in the study of Dr. Brunler’s work with the Brunler-Bovis Biometer readings. While the level of evolution or soul intelligence or whatever it may be, may vary largely from person to person and may range from the average reading of 250 degrees to the great height of 725 occupied by top-level individuals, they have one thing in which all seem equally endowed. This thing is the ability and tendency to hold to a given belief – once it has been accepted – with a death grip, and not to allow anyone to change it without a last ditch struggle. This strange characteristic seems to account for the apparent lack of ability to use ordinary reasoning powers to examine the dogmatic beliefs of religion. It makes not the slightest difference whether such a person lives up to his set beliefs or not. He may believe utterly in certain dogmas, practice not a fraction of the things commanded by those dogmas, and still make war furiously on anyone who questions them. As human beings we are, indeed, “terribly and wonderfully made” – especially when it comes to the head and heart, especially the latter, it being the Aunihipili which loves its complexed beliefs to the bitter end.

THE HRA IS SPLIT TO SOME EXTENT on dogmas. Here at the center I may get several letters in the same mail, each one bringing me comments on the late discovery of Huna-in-Bible, and each from one holding more or less to a different set of dogmas or angles of belief or disbelief. A number of HRAs have been lost from the fold because they objected in no uncertain terms to having the Bible meanings (as they understood and accepted them) tampered with. To some it was “the word of God” and woe betide any M.F.L. who dared question a word of it. On the other end of the line might be a good HRA who had long discarded the Bible for something else, and who would not tolerate any approach that seemed to suggest that there might be an iota of truth in the Bible – not even if it were Huna. Others have written with much heart-burning to object that I should have found Huna in the religious teachings and writings which they accepted as utterly and exclusively valid. I have striven to be reasonable in all cases, and have examined several religious systems with care trying to find Huna hidden in them, but up to this time, I have failed. Over and over I have explained that my pet interest is Huna, and that I am engaged in the task of trying to run down its sources and hidden meanings in as orderly a research and experimental process as I can manage. I am very happy to say that only a very few HRAs have failed so far to be able to approach the Huna research with an open mind and to reserve judgment as to its validity or usefulness until such a time as our studies and tests have been completed or at least have been carried to the point at which we can decide whether or not the search is worth continuing.

It must be admitted that open minds and ability to make the cool and careful approach of a student and researcher is rare in the extreme. The vast majority of men and women accept some teaching offered by some “teacher” or other, very seldom demanding valid proofs of source materials, and closing their minds thereafter to any contrary belief. It is because of the rarity of open minds that I value so highly the members of the HRA. To me they represent the hope of humanity. They prove that there actually are men and women in the world who are still able to make such an approach as we are making to tangled and often contradictory materials. My hat is very much off to 992 of you. To the remaining Ω% I can only say that perhaps some day we can discover something that will give us instant healing and swift answers to prayer, and that, when and if we do, we can forget differences in theories and share the benefits of working methods. I might add: While we are searching for something workable, how about trying to be kind, if nothing more? There are so many other painful things to be faced in life that it seems hardly reasonable to go out of the way to find discomfort in the resentments we foster against those who do not happen to agree with our views or beliefs.

HUNA DIRECTORY ADDITIONS

• No. 59. Mrs. Hazel Marsh, Box 81, Airway Heights, Wash. Interested in psychology and new approaches such as those of E Therapy
• No. 60. Mr. Bond Collier, Box 303, Pickney 2, Mich. Seasoned HRA who wants in on the list and writes, “I may be missing something.”

GHOST OF SCIENTOLOGY is the new name given his letter releases by HRA Clem Johnson, Boca Grande, Fla. No, this is not a letter to conduct psychical research into any ghostly remains of L.Ron Hubbard’s “Scientology” (which replaced his “Dianetics”). Clem used to publish a journal named “Ghost,” full title, “Boca Grande Journal Ghost,” survivor of the Journal itself. The new “Ghost” will soon be printed on a spirit duplicator (which seems quite in keeping) and is sent to those interested in this special line of investigation without cost. This, by the way, is very generous of Clem. Issue No. 2, he tells me, cost 60 cents per copy to send out, not counting time, stamps or envelopes. Clem is much engaged studying Scientology, using a big E-meter, and doing his best to sort out and test the materials in that field and pass on his finding to the rest of us. He deserves the heartiest thanks we can give him and the warmest encouragement.

The “GHOST” gives a fine digest of Huna in the issue of December 3rd, also a chart of the tone scale of Scientology as Clem sees it. Here is a quote from page one in which Clem answers a letter from one of the “Ghost’s” correspondents: “Yes of course we are still interested in Dianetics, but we feel that one should, by all means, take up Scientology, as the processing is so much faster and easier than the processing used during the Dianetics period. It is estimated that it is over twenty times faster, but the main thing is that Dianetics processing is said not to last, but will charge up again. I have definitely found this to be true in my own case. Whole track auditing gets at the basic incidents which may be hundreds of BILLIONS of years ago. Dr. Hubbard now says that Dianetics produces only meager results when addressed to this life only, while Scientology, with the use of ‘Black & White’ and ‘Constant Running’ addressed to the WHOLE TRACK brings amazing results within a very short period of time.”

THE EIDETIC FOUNDATION (P.O. Box 345, Fairhope, Ala.) with two valued HRAs in the organization, has recently sent me a mimeo unit by Ronald B. Howes, Ph. D., famous Dianetics “clear,” who seems to have joined those who have elected not to follow Mr. Hubbard into Scientology but to invent their own “techniques” and theories. The unit just mentioned is titled “SELF-AWARENESS TECHNIQUES.” I would say that it proposes some excellent methods by which one may become more acquainted with the Aunihipili and its ways of reacting.

The Eidetics Foundation calls its teaching “NEXOLOGY” and is busy organizing groups here and there in which the system may be studied and applied. I have received Part One of the “BASIC COURSE IN NEXOLOGY,” (Lessons 1 through 5), and find it very well mimeographed and nicely bound in a stiff cover with edges all well. trimmed. For a system that does not recognize either the subconscious or such things as the complex, this is a very interesting approach to the problem of working over our mental attitudes and bringing them up to the best possible level or condition.

MARKHAM HOUSE PRESS, LTD., (31 Kings Road, London S.W.3., England), will be happy to send a list of their publications on request. They deal with many subjects including pendulum matters, metaphysics and little known theories and healing methods. I have just received for review a 2 shilling booklet, THE EVOLUTION OF MATTER, which will interest those with a scientific turn of mind. It deals with modern concepts of the place of the atom in the scheme of things. A one shilling booklet called, QUICK AID FREE HEALING, deals with the use of the pendulum to find out trouble spots in the body – these then to be treated with the natural current of force found (with the pendulum) to flow around a loop of insulated wire. Drawings illustrate the simple techniques, and instances of successful healing are given. A thin booklet at six pence is GASTONBURY, by Egerton Sykes, telling of the lost parts of the Abbey which has been the subject of much interest in the psychic world of late. For those interested in an effort to reconcile the views of Blavatsky and the scientist, Hoerbiger, there is a larger booklet for two shillings sixpence, BLAVATSKY & HOERBIGER. In this one, the Secret Doctrine is discussed first, and the end of the discussion is based on the Book of Revelations. Owing to the difference in exchange rates, this complete set may be had, post paid for a dollar bill. Much interesting reading and food for speculative thought as well as a good description of a unique healing method to be studied and tried out. (If you find time to try it, please let me know the outcome.)

HRAs George and Helen Sandwich who have left Samoa and Fiji to go on to Australia after much very fine investigational work with fire-walking and the mana-charged stones and ikon-like objects, may presently be addressed care of The Bank of New South Wales, George St., Sydney, N.S.W., Australia. They recently obtained for our collection a set of pictures of a ceremony known as the “Ratib.” It is performed by East Indian residents of Fiji who belong to the Mohammedan faith. Mr. Abdul Rahiman Manu, J.P. and prominent resident of those parts, was kind enough to give information on the rite, it being in a way similar to the fire-walking ceremonies performed for centuries by people of the same race but who embrace a different religion and direct their prayers to a different version of Higher Being. Instead of protection from burning, protection from cutting is prayed for and obtained. The rite, in this case, was performed by a man from India who was helped by the local congregation. Here are the captions furnished to go with the seven pictures: [These pictures are not available with this bulletin.]

(1) The photo shows the people sitting down after finishing a prayer from the Holy Quran. (Koran.) They are about to read the history concerning the birth of the Prophet, Mohammed, and the start of Islam.

(2) This was taken after the prayer had been made and the reading finished. The man seated on the floor before the knives, swords and dagger-like instruments, is an authorized person from India who is about to undertake the Ratib ceremony.

(3) This shows the first part of the actual Ratib. More prayers are being recited and small hand drums are beaten.

(4) In this picture the performer has come to the priest, and he wants to play with the knives while the drumming is going on. The drumming will not cease until the Maulvi (or priest) stops it.

(5) This shows the performer lying (folded limply, with body bare and the blade of the long sword pressing into his middle) on a sharp steel knife (held by a man at either end of the long blade, at about four feet from the floor) while a man is jumping on the top of him. (The weight of both men is made to press the bare flesh against the sharp edge of the blade. The feet and dangling arms of the performer do not touch the floor.)

(6) The performer is standing with bare feet on a very sharp knife.

(7) The performer leans forward and presses his throat against the point of the very sharp dagger. (He is in no way injured at any time during the performance, and this is taken to indicate that the prayers have been heard.)

COMMENT: From the letters which I have received from the Sandwiths concerning the unmistakable protection obtained for the persons participating in the fire-walking and Ratib rites, I begin to share their feeling that we of the West are rank amateurs when it comes to making our religious or psychological beliefs work in a real and impressive way. One is reminded of the old saying, “Seeing is believing.” Again, our warm thanks to these HRA investigators.

BEHIND THE IRON CURTAIN there appears no censorship on research of the kind we do in Huna in the field of the psychologies and religions. Letters come out freely and the HRA Bulletins arrive, even if the mails are slow for them. Some of you have enjoyed correspondence in the past with HRA Mila Liscova-Novakova, who has just sent her Christmas greetings and a letter of excellent opinions concerning the Huna work. She has a new address, please note. It is: 48 Engelsove Nabrezi 48, Prague II – 388, Czechoslovakia, Europe. I am sure she would appreciate hearing from any of you. The enclosure of a dollar in your letter would be most appreciated, I am sure. Stamps cost considerable for letters of reply, and resources are limited. She translated some of the Huna materials into her own language from the English a few years ago, so do not hesitate to write her in English. She also appreciates books as gifts.

LANDSLIDE VOTE FOR EISENHOWER seems to have been predicted in my dream reported in Bulletin 90, page 3, as interpreted by HRA O. Bond Collier, who writes: “The slides obviously meant a landslide, as you interpreted it, but your George also told you even more plainly who it was, by means of the ice or eis, as – Eis in Eisenhower.” That is perfectly clear, once one sees it. The trouble is in the seeing, not the dreaming. I nominate O. Bond C. for the position of official dream reader for the HRA.

HOO`LA AND REV, JESSIE CURL (HRA) recently visited San Diego and were happy to find that a patient so far along with cancer of the breast that she contemplated doing away with herself, had been completely healed in the one treatment given her. Another patient (who wrote me a short letter telling of his experience) had been completely and permanently healed in one treatment. He had suffered for a year and a half with skin poisoning which medical treatment had failed to help. I am very anxious for us of the HRA to get on the point at which we can test out the foot-washing rite offered by Jesus to see if we can help those in need of healing to get their fixations and spirit obsessional influences cleared away. It seems very reasonable to believe that it is only the blocking of this kind in the aka “path” of contact with the Aumakua which prevents successful healing in all cases. Or, we may find that if the complexes are removed, by the utilization of the E Therapy or similar methods, healing can follow.

It is evident that the ability of the spirit guide, Hoo`la and his friends to heal is genuine. If this is so, there must be something in the patient which prevents the healing from taking place when healing fails. As all kinds of ills have been cured, the block must be mental or spiritual rather than physical in nature. This brings us right back to the complex, the sense of guilt, the influence of “eating companion” spirits or lack of either faith or of a sufficient supply of available mana for use in making the changes to bring the normal condition. On the other hand, healing should, theoretically at least, be available as a direct answer to the Huna-type prayer, once the contact with the Aumakua is reestablished by unblocking the path. I believe the time is fast approaching when we will have completed our efforts to finish our research in this direction. I also feel very certain that we are on the right track and that the anticipated results will be obtained. It is probable, however, that there will always be the need of healers to help those who have little idea of what lies behind the scenes in Huna healing.

WE SHALL SERVE, EACH ACCORDING TO HIS GIFT

So predicts HRA A.J.L of Everett, Wash. He quotes from Paul’s letters to the Corinthians, and while there seems to have been a distinct lack of Huna knowledge on the part of Paul, this passage seems to fit the situation. I quote: (Cor. 12:8.) “For this man, perhaps, is given through the Spirit philosophical reasoning; but to another, by means of the same Spirit, comprehension of thought; and to a different person faith by the same Spirit; while to another gifts of healing by means of the same Spirit; and to another a genius for government; while to another eloquence; to another discernment of character; and to another a genius for languages, and to another talent for translating languages.” (Fenton translation.)

PHYSICAL AIDS TO THE REMOVAL OF THE COMPLEX have been found most useful by Dr. A.J.P. who writes: “To my own satisfaction I have proved that most complexes and obsessions have a physical as well as a mental origin and that they can be corrected by proper physical means. When there is an interference to the flow of mental impulses between the brain and the periphery, an abnormal expression will result. This abnormal result or expression may be called anything in the book, the name matters little, the big thing is to find the interference and to correct it. When this is accomplished, a higher rate of vibration will result and normalcy will again be attained; all functions working in harmony to express health.

“Even if the complexes are cleared, the body must then be refined and spiritualized so that it can be used by the Aumakua for its expression. The Aumakua is limited by the vibratory rate of the body through which it has to express. If I am wrong in this, I shall be glad to know it. Methinks that Dianetics, Eidetics, E Therapy practitioners are going to be disappointed when their enthusiasm has been exhausted. I do not care to find fault or to criticize, but over thirty years of experience has given me a different perspective on this subject.”

Comment: HRA Dr. A.T. Westlake, in England, wrote some time ago to say that he believed we were on the verge of finding physical aids to the removal of the complex. I take it that he had in mind the radiation methods of stimulating glands to bring them up to normal functioning. Gradually the gap is closing between the strictly physical methods of healing and the mental-spiritual. It seems inevitable that a combined or composite therapy will one day be worked out and perfected.

ROUND ROBIN magazine is out again with a most interesting issue. The choice morsel is news of the landing of a flying saucer in California at a spot near Desert Center. A mixed party of people first saw a cigar-shaped object, then one of the party, Prof.  Adamski, left the party and went apart about 12 miles. A saucer landed near him and out stepped a man resembling a Chinese and speaking English as well as some other language. He left footprints, these having strange designs imprinted by the soles of his shoes. The designs are illustrated in the release for all to try to figure out. Interesting – if true.

SPECIAL VACATION (MAYBE) NOTICE

If you do not get your next HRA Bulletin at the usual time, you may safely conclude that it is being skipped and that Cigbo and I are taking a bit of vacation – first for months.
(TMHG daily at regular hours.)  MFL

December 1, 1952

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

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

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

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

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

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

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

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

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

“HEAVENLY WAYS OF EARTH’S GRADUATES”

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

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

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

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

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

THE PROBLEM OF OBSESSION

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE BRUNLER-BOVIS BIOMETER

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

HELL, THE PLACE OF EVIL SPIRITS

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

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

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

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

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

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

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

April 1, 1952

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.

LATE NEWS ON HOO`LA AND REV. JESSIE CURL

She will be in Los Angeles on the 27th of April, demonstrating at the church of Rev. B. England, 1600 W. 6th St. At 7:30 P.M.

I will try to be there to introduce her and to explain that, while healing by spirits who worked through a medium was only a very small part of Huna and the work of na kahuna, it is a real part of the ancient system. I am, of course, anxious that no one lose sight of the fact that Huna covered many other things besides healing of the spirit-medium kind. Huna is a complete system of psychology. It is a basic religion. It aims to give the living individual power to do in complete form, what the spirit can do only in part. No spirit can, for instance, hunt down and cause to be drained off, the fixations that prevent healing in so many cases. However, even with this lack, Jessie Curl offers a healing service which is effective in part, if not 100%, and this is very important for those who cannot wait for the time when/if we HRAs are able to develop full fledged na kahuna able to use the entire system of the Secret. She is making efforts to furnish a house at 8952 National Blvd., in Los Angeles, with the help of friends … or rather, friends are making the effort for her. (Phone Vermont 8-4162 and talk to Llewellyn George or Mrs. Emma Kropp if you can spare articles of furniture to be picked up by them here in L.A. The main backers are those who have had much relief for their chronic illnesses and who are anxious to enable Rev. Curl to locate near them so that they can continue getting help. It is hoped that the house will be ready April 1st for their arrival and occupancy.)

“THE WAR IS ENDED” came in a quiet voice speaking to me just as I was dropping off to sleep. The impact of the news brought me back to the waking state. I set this down as a part of the records belonging tour project of trying to get dreams of the future. The date was March 25th.

PRAYER POSTURES may be good physical stimuli or have a physical significance in terms of mana flow, etc., but HRAs have been giving instances of prayers answered with no posture at all. HRA A.C. prayed at the moment of being drowned in a lake. She writes, “Believe me, posture never entered my head. Immediately I was surrounded by light, and then lost consciousness. When I came to, I found myself on shore, being given first aid. I am wondering if the motive for wanting help, coupled with earnestness, was not the factor in my receiving this help.” (The motive had been to remain alive in order to help her daughter and family.)

APPARENTLY IN A REVOLT AGAINST DOGMAS

An HRA writes, “Mr. Long, please, please, do not infect Huna with Christianity!” I do not know the religious background of this seasoned HRA, but I imagine that, like so many of us, she found the dogmas added to early Christian teaching more than she could tolerate. Perhaps I had better explain where I stand on the matter as of the present stage of the Huna delving.

For a number of years I have been pointing out in the HRA Bulletins the various similarities between Huna beliefs and practices and those of the New Testament (and to a far lesser extent to those of the Old Testament). However, it was not until recently that I discovered that the basic words of the New Testament, even when translated from Hebrew, Greek or Latin into English, had so well retained their meanings that many of them could be translated directly into Hawaiian – the language of a great school of na kahuna, and, that the Hawaiian words could then be read in two or more ways, directly or through the root meanings, to give the Huna or secret teachings which lie behind the external meanings.

WAS JESUS AN INITIATE INTO HUNA?

IF SO, HE MUST HAVE SPOKEN THE “LANGUAGE OF THE SECRET” which could have been no other than the language from which was derived the dialects found later in Polynesia. It will be remembered that my friend, W.R. Stewart, was told by the North Africa Berber woman kahuna that Huna could only be described and taught by means of this secret language – which he later identified as very similar to the dialect now used in Tahiti. His Berber teacher told him that, according to the oral history of her branch of na kahuna, her tribe had lived in Egypt at the time of the building of the Great Pyramid and had later moved north while the other eleven tribes of kahuna people went south.

From the oral history of the Polynesians, and from a study of the genealogies of the chiefs, modern investigators conclude that the Polynesians began their migration from seven hundred to a thousand years ago. The homeland has been pointed out as being located at any place from the Nile or Tigris valley regions to Persia, India or Java. Words from their language are to be found even today scattered along the routes they took.

In the light of these facts, it is not difficult to accept the evidence which indicates that the very secret order of Huna was much alive in certain sections of the Near East at the time of Jesus. In one part of the New Testament it is said that he went into Arabia and was taught religious secrets (in a different language, NOT Aramaic?). Be that as it may, and whether or not we are ever to get the actual history of Jesus straightened out, the thing of greatest importance is to get all the light possible on the secret lore behind what he taught. This we seem about to do.

It is very evident that the cult of secrecy was absolutely binding at the time of Jesus’ ministry – at the time in which he selected his disciples and taught them the inner “strong meat” meanings while speaking to the masses in terms of outer meanings, the latter often being obscure and apparently contradictory.

The obscure and contradictory external teachings were what was permitted to be written down eventually. Then, when the inner meanings became lost, the copyists and theologians began to write in explanations. Much of this later material has been identified through changes in style and in the languages in which they were written, but there was no definite criterion of doctrine and so no definite restorations were possible. Now, we have in Huna such a criterion and can begin sorting to get back to originals.

INCREDIBLIE? UNBELIEVABLE?

Yes, all of that. At first approach the idea seemed to me to be fantastic. But, after just the start of what must be a long and intensive study, and after allowing for the mistakes made in translating back into the language of the Hawaiian na kahuna, the evidence seems incontrovertible, at least to me. I have made ample allowance for mistakes in taking the secondary meanings and root meanings of the Hawaiian words to get at the secret or Huna meanings. I have allowed a wide margin for errors in the understanding of the symbols common to Huna, and have realized that grammatical structure and changes may have often been mistaken for root parts. Even after all such allowances were made, there could be no mistaking the basic teachings of Huna – repeated over and over from one angle or another, but always amounting to the same set of beliefs and practices.

THE NEXT STEP is to reverse the manner of approach used up to now, and begin to search in the verified parts of the New Testament teachings for keys to help understand obscure parts of Huna. The doctrines and beliefs of Huna have been rather well worked out, but the methods of application are still uncertain, even after much study, speculation and experimentation.

THE FIGURE OF JESUS begins to stand out clearly. He is the master kahuna who takes his disciples to one side and explains to them the secret meaning hidden in the things openly said. He reveals to them the secret meanings behind all the symbolic acts – the many acts later recorded in the records.

The disciples must frequently have complained that “these are hard sayings, indeed,” for the inner meanings were well and deeply hidden. Unless the disciples understood the secret language, they would have been hard put to grasp the secret meanings of the unfamiliar words.

WE MAY NEVER KNOW TO A CERTAINTY whether Jesus was a real man, or whether, if he did live, he was actually crucified on a cross between two thieves, died, and rose on the third day. But, once we know the secrets hidden behind such things, it makes no vital difference to our use of them, whether the drama was played out in the actual flesh or not. It has been much the same in Christianity, for what has been important in the doctrines and lives of those following the doctrines has been the meaning or significance attached to dying on a cross – or to the act of “calling on His name” in making a prayer to God.

THE METHOD FOLLOWED IN THIS WORK OF TRANSLATING from the English back into the Hawaiian, involves the following steps:

1. A word or phrase is selected and translated into Hawaiian.
2. The words may have several meanings, whereas the English words may have only one. These several meanings may be very different, even contrary. All meanings are compared to what is known of the Huna system to see if a part of some common phrase or symbol is being pointed to, directly or indirectly.
3. The roots making up each word are examined and their meanings compared as in 2, above.

The combined, primary or external meanings are compared with the secondary or alternate meanings, then with the meanings derived from the roots, and then with any symbolic meaning. The findings are put in sequence and order and the secret meanings become evident if the original word or phrase in English is of the Secret and not just an interpolation. (Usually this is enough.)

If the meaning appears to be of the “Secret,” but is not clear, it may be compared to points in modern psychology of psychic science to try to discover its significance.

FOR EXAMPLE: From this study it appears that Jesus stood as the embodiment of the three “selves” of Huna. He often spoke of himself in the condition of being UNITED, as na Aunihipili with the Aumakua. This union took place when the aka cord was activated by sending mana and the thought-forms or pictures across it, as in prayer. The symbol of the activating of the aka cord was that of stretching a rope tightly. The symbol of the Aumakua was “the Father,” also. His place of residence indicated as any high place, as the sky, the top of a mountain etc. The Aumakua was also the “Light.”

The aka cord was symbolized as “the path” and “the way.” The mental picture of the condition which was desired was sent as a “cluster of seeds or fruit” on a flow of water – symbol of mana – to the Aumakua. This mental picture was the “seed” or lesser “truth” or “reality.” As the “seed” was watered by the daily offering of mana, and grew into a crystallized and set thing which would come with the future as it eventually became the present, it became the “greater Truth” or something entirely real even if invisible. The Aumakua was also called the “Truth,” as it was part and parcel of all the “Greater Realities.” The sending of the mana by the Aunihipili along the aka cord to the Aumakua is covered by the symbol of:

1. To divide something, as between two or more individuals, or to divide as water for irrigation purposes into different ditches.
2. To branch out and divide as branches of a vine or tree.
3. To rise up and overflow, as water in a fountain.
4. The return flow of mana made into a higher potential, comes under the down-flow of pure water or rain, and the down-shining of Light – the “glory” and “power” of the Aumakua. Note: The Aumakua depended on the Aunihipili for its supply of the basic or low mana to enable it to work with denser materials as well as those which belonged to the aka class. The flow of mana to the Aumakua “glorified the Father” also “magnified Him or His Name.”

Take the words “Son of man” met so frequently in the New Testament. These are simple basic words and their meaning cannot be lost in translating from Greek into English and back into Hawaiian.

Son: ke`iki: (“the little” or “child”) kane: (“male or man”) (No root or secondary meanings in this example.) (of) man: kane. Kane was the name of the “God of Living Water,” famous in Polynesian legendary lore as one of the three primary gods. The title given him shows that he is the Aumakua, the one who changes the wadi or water or mana of the Aunihipili to the “living water” or wai ola (“water of life”) that flows back to the Aunihipili.

The phrase, “Son of man” indicates in itself that the “man” was the “Father.” In Hawaiian the words meaning “father” are makua`kane, or “parent male or man.”

The variation of the phrase, “son of man” was “son of God” and, because we know that the god Kane is the one indicated as the “Father,” this brings us back to the same identical meaning and set of hidden significances.

A SECOND EXAMPLE: Take the phrase, “I and the Father are one.” This word “one” has the basic meaning of “united,” and this translates: UNITE: Hono`wai: “to unite or join together by sewing” (with cords, symbol of aka cord or thread).

Wai means “water,” so the literal, meaning is “to unite with cord sand water” This gives us the meaning only because we know that in a union of the Aunihipili and Aumakua, the union is made by sending the mana over the aka cord to the Aumakua, and, by the return of the glorified water or Aumakua mana to the Aunihipili.

(Root) Ho: for hoo, “to cause something to be done.” To transfer, bring, carry away, present, produce, call out (or call upon), and to breath hard (this last is the symbol of accumulating the surcharge of mana and is constantly met with in this study.) No: “to leak water slowly, to seep as water into a hole and fill it.” (Symbol of the filling up with mana by the Aunihipili.)

From the several meanings given above, we find a number which belong to the secret meaning and also a number pointing out the symbols of the actions and elements involved in the “UNITED” state.

A THIRD EXAMPLE: Jesus was “The anointed.”

ANOINT: Pe`ua. The secondary meaning of this word is to Unite, meet together (at the symbolic “door” on which one is told to “knock” standing on the aka cord “path” between Aunihipili and Aumakua), joining, adhering, kissing. (Roots) Pe: “to anoint.”  ua: “rain (symbol of the return flow of mana), or may have the verbal meaning of “to have.”

So, we see that, as the “Anointed,” Jesus stood in the secret lore as one able to make contact with the Aumakua via the Aunihipili along the aka cord. Note that the sending of the flow of low mana to the Aumakua is not included in either root or secondary meanings in this word, but is indicated because the “rain” or return flow of “light” or mana loa (strongest mana is included). It is seen that the stress is placed on the “rain,” so one who is in complete union and who has received the blessing of “light” from the Aumakua Father is properly one who has been “anointed.”

A FOURTH EXAMPLE: Jesus was called “Lord,” and was “King of the Jews” symbolically at the time of the crucifixion. He had much to say about the “kingdom,” which was something that belonged to the “Father,” but was also said to be “within.”

The “Lord” or “King” was the master of the “kingdom.” He was called the “Haku” in the language of the Secret. And, as in the case of the title, “Son of man (or the god Kane),” he represented here the character or characteristics of a second god of the old Trinity of na kahuna, this time Lono.

Lono’s title was “The Lord of Extensive Power,” Haku`a`kea. The Lord of the land or kingdom had for his supreme prerogative, the right to say how the irrigation waters of the kingdom were to be divided. The first form of law covered the water rights, and it was the Haku who issued the commands (commandments or laws).

As “Lord,” Jesus symbolized again the Aumakua who had the control of the “waters” or mana. The “dividing of the water” was the Huna symbol covering the sending of the flow of mana to the Aumakua and its return after being transformed. The accumulation and sending “up” of the mana is described in the hidden or root meanings of Ha`ku, in this way:

(Root) Ha: “to breath heavily,” (constantly used symbol of gathering a surcharge of mana and sending it along the aka cord to the Aumakua, provided this “path” or “way” was not blocked by the “cross” or kea, which blocking caused the state of darkness and suffering of the “cut off from the Lord” state.) Ku: “To rise up” and to “extend” to reach a place. (The mana was made to “rise up” and to flow along the “extended” aka cord to the Aumakua. But, the root ku also has a completely contrary meaning of “to resist or oppose,” pointing at the state in which the Aunihipili refuses to send the mana or to contact the Aumakua.

The word kea in the title of the god, Lono, when taken out of the context of the word forming the title, does not mean “Power.” It means “a cross.” It is not the cross with the bar set horizontally, but is the variation of the spokes of the wheel, the “X” cross on which the man who is crucified or “broken on the wheel” has arms and legs spread to be bound (with cords, symbol of the aka cords being blocked, tangled and cut off) to the cross. This is also the very old taboo sign or “King’s X.” It was placed before the temple to block the approach of the uninitiated and sinful. It blocked, in symbol, the approach of the Aunihipili to the Aumakua. One of its word meanings is “to hinder or object to.” There is an alternate form of the word in the form of `pea, which furnishes the additional translations: “to be bound to a post or tree, to wash away dirt, to be dirty water (mana contaminated symbolically by sin), and to be punished for little or no actual crime after being accused by the envious.” This last meaning fits exactly the situation in which Jesus was crucified for little or no crime (pointing to the inner or hidden reasons for the punishment and suffering on the cross – the guilt or sin fixations or perhaps the fixations caused by shock or the accidents of the early or prenatal life).

Another Huna word for “cross” is a`ma`na. This is also the “Y” form of cross and means a tree whose branches make a “Y,” this symbolizing the “dividing” of the up-flow of mana or the giving to the Aumakua of its share, to empower it to create the answer to our needs and prayers. The normal condition is one in which the “path” of the flow and the contact is free and open. When it is blocked, na Aunihipili are “crucified” on the “tree of life.”

(The roots:) A: “to burn fiercely,” “to burn with anger.” Ama: “to be satiated, as with food” (symbol of having the mana to send if the path were not blocked), “to sacrifice to the gods” (give the mana), “to reveal secrets, especially secrets of evil deeds. Mana: “energy, power, strength,” “to divide, to branchout.” With the causative root hoo, in hoo`mana: “to worship.”

To be cut off from contact with the Aumakua via the aka cord, was to be left in darkness such as fell over the scene of the crucifixion according to the accounts. In contrast, the “Father” with whom Jesus was “one” or “united”‘ was the “Light” and the source of all Light.

Jesus said, “The Light of the World (am) I; he who goes with me (hele: to stretch the cord) shall never walk in darkness, but shall have the Light of Life.” In the Hawaiian, the word ao is both “light” and “world.” It also means “to instruct,” “to point out the right road.” The secret meaning in this matter is thus revealed. Jesus identified himself with the Aumakua, and also identified himself as the one who taught in order to enlighten mankind – the “world.”

In Mark, 8:23 we can read that Jesus said, “let him deny himself, and take up his cross daily, and follow me.”

If “taking up the cross” is a daily task, it cannot be meant that one is to be crucified upon it daily. Rather, the Huna meaning is to be seen. It is a daily effort to contact the Aumakua, offer the gift of mana, and receive in return the life-giving down-flow of “Light.” This is the normal condition in which the “Father” and the “son” work together so that all may be well. In the abnormal condition of separation, suffering results because the contact and mana sacrifice symbolized by the amana cross is not made.

If Jesus actually died on the cross, it was not to gain forgiveness for all the sins of the world, or to remove all the guilt and shock fixations for all men. Such a death could only be symbolic – a “showing of the way of life” to others. But, there is the possibility that by a careful study of the entire account of the sayings, teachings and doings of Jesus, we may be able to throw light back on the Huna that survived 2000 years longer in Polynesia. We need to know how the fixation or complex was located and removed by Jesus. There may have been a better way than can be learned at this late date from na kahuna of Polynesia. For instance, why did Jesus wash the feet of the disciples?

At the moment I am still considering some rather strange meanings in direct translations of words such as “wash,” feet,” “gird” (as of loins before the washing) and so on. I already incline to the opinion that this washing was remarkably similar to “auditing” to remove fixations before the feast of the Passover was eaten and the rite changed into the mysterious and symbolic act of communion. The communion seems to have been with the Aumakua AFTER the Aunihipili (symbolized by the feet as the roots of the Tree of Life or man) had been cleansed. The important part of the “washing” seems to be that it could not be done by oneself, but had to be done by another, just as in auditing. I note also that Jesus commanded the disciples to do this “foot washing” for each other. We may soon find by this angle of study, a clue to what may be missing in the new therapy which strives to include the Aumakua and its aid. (Letters awaiting answers are stacked up a foot high just now, and if you happen to wonder why you get no answer, blame it on long-suffering Cigbo, and realize that I have my nose deep in Hawaiian dictionaries and volumes of Polynesian mythology, legends and what not. I only wish you could all have a duplicate of my set of books and indulge in this form of fascinating search. More fun!)

And …

THE HUNA LABORATORY seems to have the approval of almost everyone.

Three different HRAs have irons in the fire which they hope may get hot in a large way, and if they do, the promise is given of financial help for the Lab. Two of these depend on finding oil or gas, and as our many HRA astrologers well know, the planet Neptune is the one ruling the “occult” and as it is slowly approaching a good position for our line of research, we may suddenly have the Huna wheels well oiled and ready to turn over fast. One offer of $25, when and if the Lab gets ready to start, has arrived and a real dollar in cash money was sent in! Cigbo has placed this in his box in a special place to act as the nest egg. Meantime, various ones of the HRAs who have well in mind what we need to find out concerning the method of using the aid of the Aumakua in one form or another of “Dianetics processing,” are at work breaking ground for us. It is very possible that by the time the Lab is to be opened, we will have a rather complete and well tested set of healing methods to put at once to work.

CORRECTIONS PLEASE

HRA W.P. of Spokane, asks in a letter, “WHO reads proof on the Bulletins?” (And IS my face red!) I have already run off the earlier pages of this very Bulletin and now discover to my dismay and Cigbo’s complete shame, that I overlooked in two places the correction needed to make from “breath” the wanted word, “breathe.” If you notice such things, will you use your pencil on them when the Bulletins arrive? The Bulletins are written directly on the stencils and always under the pressure of chronic lack of time. Anyway, as HRA W.P. says, “Down Webster, down!” (Which sentiment Cigbo cheers delightedly from his box on top of the desk. He wishes to give you this message. “Stamps are more importink for us HRAs any time than spellings.)

A HORSE OF THE  SAME COLOR?

Good friend, Howard Clark, HRA, sent in a picture he had taken five years ago of a Southern California horse named “Serrano,” who does the same surprising things as “Lady” – mentioned in a recent Bulletin. He read the speedometer on a car selected from a number of parked cars a block away. Five figures, and all correct when a check was made.
M.F.L.

March 1, 1952

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 BULLETIN MADE UP OF LETTERS, REPORTS, COMMENTS, ETC.

ORIGIN OF POTENTIZING THEORY

HRA EGH. writes: (As to MFL and all Fellow Researchers) “The world does move – in reverse. Bulletin No. 72 is a masterpiece of evidence. I refer to the second paragraph, headed HOW TO POTENTIZE, outlined by Dr. Oscar Brunler. This is nothing new. It is straight Homeopathy, a science of healing by high vibrating medicines, outlined by Dr. Christian F.S. Hannemann in 1796, and offered as a textbook in 1810. I owe my life to Homeopathy and goat’s milk, hence my interest.

“The method used in Homeopathic pharmacies, of which there are long established ones in Baltimore, Philadelphia and St. Louis, to my knowledge, differs from Dr. Brunler’s ‘flower essences and water’ (not Dr. Brunler’s but MFL’s hasty way of putting this point) in that the act of potentizing demands ‘agitation’ and the diluting solution is alcohol and water. For mineral salts, ‘trituration in a mortar’ is substituted. One part of the salts is mixed with ten parts of neutral sugar of milk, and ground with a smooth pestle until a homogeneous powder results. For higher potencies, that process is repeated ad lib.

“Dr. Hannemann was educated in an orthodox school of medicine at Erlangen, Germany, and practiced some years in Dresden, where he came under the influence of Emanuel Swedenborg. With the courage of a mystic, he braved the ridicule of all the learned professions when he enunciated his doctrine: ‘That which causes disease will also cure it.’”

POISONING FROM POTENTIZED FERTILIZER was reported last week over the phone by Dr. Brunler. He had made up such solutions for use in his own garden it seems, but the radiations from the glass jar in which he stored the potentized solution poisoned him rather badly. Now, after a number of days, he is almost recovered.

THE RETURN FLOW OF HIGH MANA as the fall of the “rain of blessings,” was recently the subject of experimentation on the part of HRA Verne Cameron. While unable to use his Aurameter on his own hands during prayer, he tested the hands of two others before prayer, during prayer, when clasped and not clasped. The result reported was that after a prayer was finished and the return flow of High Mana was requested, the flow was seemingly magnified greatly when cupped hands were extended as if to receive the down pouring. Very strong beams or flows of force not unlike that rising from flowing water could be felt and registered with the Aurameter. (Comment: This is most interesting. We might conclude that the holding up of the hands in the position of receiving something acted as a splendid physical stimulus to cause the Aunihipili to attract the downward flow in some way to the hands, perhaps to make some inner gesture of acceptance. No particular results were noted or reported. MFL.)

HRA KITSELMAN’S “E” THERAPY book has been studied with much care by HRA TAL of Los Angeles. He has not taken the ministrations under this system, but has arrived at some conclusions and writes an interesting general letter covering that and experiments with the position for prayer. He writes: There is much in ‘E’ Therapy (the book) that brings me back to the conclusion: HUNA, HUNA, HUNA, with a slight leaning toward Theosophy and Indian philosophies. There is much in it, I grant, that is enlightening, at least to me… but the real question I want answered remains unanswered. That is, how do the answers to prayer, wonderment, or what have you, come to one? Are the answers figments of one’s imagination, or what? (Comment by MFL: The Aunihipili seems to use a shorthand of sorts to reduce what it is given of information by the Aumakua to symbols. We see this in dreams, and have learned to ask for the meaning of a dream and often get it in flashing bits of sudden understanding. It is to be expected that the Aumakua would, in the relaxed waiting for it to show what was to be recalled and re-experienced in the therapy, give the Aunihipili the memories of scenes of things or people to present to the focus of consciousness.  The Aunihipili may reduce some of this to symbols which need to be handled as those in dreams. The present great difference between the “E” Therapy and the later forms of Dianetics seems to me to be that in the first the High Self is invited to take over and present the things which, when re-lived, will result in the draining off of the fixations and a correction of ills. In the latter, there is marked reluctance to trust the things which seem to come from the High Self, and the function of the auditor to direct the work rather completely is stressed.) “The main benefit I have obtained from the booklet is the explanation so long sought by me of what I call the ’saturation’ or sensory exhilaration I experience nightly at the conclusion of my prayers. This they term “Fire,” and they give a good understanding of the meaning of it and its benefits. I had, for some time, been curious as to whether some ’smart’ entity had been stealing vital force from me at those times, but had discarded the idea because I experience such a wonderful feeling of ‘aliveness’ and relaxation, with no indication whatever of exhaustion. I truly feel that I make contact with my Aumakua.

“In Bulletin No. 72, your suggestion that we experiment with kneeling and position during prayer will, I think, bear fruit. You see, once a few weeks ago, I entered my nightly routine as usual, but suddenly wondered, like yourself, if better results might not be obtained by reverting to the actions of my childhood and kneeling instead of sitting up or lying down, thus getting back to a position that the Aunihipili understood perfectly because it had been conditioned to it from the earliest days.  Like other HRAs, I continually experiment in the hope of finding a better procedure and the best solution – that these might be found and passed on to others via yourself.

“Following that line of thought, I have evolved what I call a ‘ritual.’ I first take a clear glass filled with water, relax, and gaze passively into it, concentrating at the same time on the thought-forms and imagery of the things which have been my goals – material, physical and spiritual. Gradually these images appear in the tumbler of water, and when they have all appeared to my satisfaction, I cease. I find, too, that eye strain is much relieved and the eyes feel rested. At first this routine used much more time than I felt should be necessary.  Then, as the Aunihipili fell into line, the time needed to create these forms and images became less and less. Now, it takes seldom more than ten minutes. Then, after thus conditioning my Aunihipili, I get down on my knees, allowing about a minute in meditation to allow for the time lag. (Note that there is no special accumulation of a surcharge of mana or ritual offering of same to the Aumakua, MFL.) I thank the Aumakua for all blessings and acknowledge receipt of same. I keep in mind the Master’s words, ‘Believe that you have received, and you shall receive.’ However, this THANKING is done by an effort of synchronizing the Aunihipili by conscious direction to the base of the spine with my Auhane in union, and by imagery, directing the union up the spine, to the top of the head, mana charged, to the Aumakua, in TRILOGY, three times. Then asking that the ‘RAIN OF BLESSINGS’ descend upon me, and that any instructions or messages for guidance be given in a dream. Peculiarly, the ’saturation’ I experience now comes three times, each time after my conscious direction of the flow, the third time always being ‘terrific’ and leaving me with a wondrous feeling of relaxation and well being, and ending with a long yawn. Like the HRA in Dallas, I, too, can express a feeling for greater living since taking up this research. I have wondered if it may not be the outcome of the very ancient admonition, ‘Know thyself’.’ At any rate, I would not exchange my experiences and feeling of well being since becoming so associated with yourself, and indirectly with the many other people in this movement, for anything of which I know.

“I must explain that I was prompted to use the synchronization of the Aunihipili and the Aumakua at the base of the spine, from the spirit communicator, Yada, dissertation given through Mark Probert recently when I attended a seance in San Diego. Yada spoke of the serpent as the symbol of creative power – the power which is centered in the spine – and the entwining as the symbol of upward movement for the accomplishing of our desires – the coiling around the spine. All such symbolic knowledge may lead to the goal we seek and at which experimentation is aimed. By the way, I like your idea of mana potentizing. Seems possible. More power to you Max.”

Comment: This is the type of experimental approach that we need in HRA work. Many HRAs do not agree with my tentative conclusions or my ideas concerning what Huna was or was not. Many are irked by the materials I use in trying to select things for the Bulletins which will have interest for a very mixed set of readers. Fortunately, most HRAs are very tolerant in this respect, knowing my limitations, and crediting me for the best of intentions. In the letter from HRA T.A.L. there may be points on which there is a difference of opinion, such as on the idea of blending the Aunihipili and Aumakua at the base of the spine, but such differences are of great value because they often set other experimenters to running check tests after their own manner of approach, and there is no telling when something very significant will be discovered or experienced. My own position is much like that of an eager spider clinging precariously with one claw to the center of his web while clutching with his other claws a constant “catch” of thoughts and information tossed in by HRAs. I try to digest them and spin them into more web.

A LETTER OF EXPERIENCES, CONCLUSIONS and constructive criticism, dated February 15th, has come in by air from an HRA who joined in the Huna testing and research over five years ago. The writer is a seasoned student and her letter offers much food for thought.

“My dear Brother Max:
I have been turning over in my mind for several days the subject matter of a letter I hoped to write to you – and wondering how to word it – how to get across to you some findings of my own in my recent experiences – how to express to you some constructive criticism of your work for Huna. I hate the word ‘criticize’ even if it has ‘constructive’ in front of it, when my husband and I so deeply admire your efforts, and sympathize with most everything you do to further the knowledge of Huna.

“When, lo! Bulletin No. 67 arrives, and provides me with the very inspiration. In this Bulletin, on pages 4 and 5, you tell of your visit with Jessie Curl and what Hoo`la said and did for you, through her, and what you later did for yourself by raising yourself into ‘The Light.’ Ah yes, Max! FIRST HAND EXPERIENCE!

“I want to tell you what happened to me, spiritually. Like you, I think I make the mental approach first, and always want to know WHY and HOW. But, theory is one thing, and trying to put the theory into practice always is another – always seems to uncover totally unexpected angles on the matter.

“In the end of 1949, when I began my prayer project, helped by my husband, burning a little candle to symbolize the Light and repeating the prayer three times, as you suggested, we prayed because I had received a very strong urge to come to re-establish our life here. Our prayer always ended with a request that we might, by this change over, be enabled to know our Aumakua better and spread the truth about them, later, to others.

“As I had trained in New Thought teachings for many years before I found Huna, and as I had had ‘miracles’ more than a few times, it did not surprise me when our prayer began to work out. What DID cause surprise was the WAY it worked out. No fiction in book form could surpass this tale, and it is still working, as I hope to tell you in another letter.

“In this letter I want to tell you what I learned from my personal sufferings in the process of working out, and how it fits in with your experiences, Brother Max, and what use it can be to other Huna students.

“As our demonstration unfolded, it was not all smooth going. We hit some very rough spots, especially for me, but I finally got here, believing that within four or five months our house would be built despite all the shortages and restrictions, and that Mr. B. would have got his transfer to the office here. It turned out very much otherwise. I was alone from August until the next April, living in a house trailer. Unable to build, I moved into the house we bought and lived there alone until October, 1951 until the demonstration came to a head like an awful abscess, burst, and so came the healing and renewal. Those months were possibly the worst in my life.

“But they taught me things – oh, how they taught me. I think they were for me a veritable ko-an, for one reads that when the monk came to Sui-o to be helped to get Realization, it took him over three years, and, as Suzuki says, ‘When not spurred, no awakening. When  not cornered, no opening through.’

“The first point in my experiences is a danger spot that I have never heard you warn students about, although it is often mentioned in occult literature and is given in the Bible as Peter’s attempt to walk on the water, nearly drowning, and having to be held up by Jesus.  As an intellectual idea, very interesting: as a personal experience, simply devastating! There you are, sailing along on the top of your demonstration, buoyed up by faith even when things are not working out. And then, without warning, you hit a spiritual air pocket, and DOWN you go! It is not just a case of ‘moods,’ for they  are emotional and soon pass. It is just as if all the water had gone out of the lake and you were left sitting on dry bottom. You struggle to regain some kind of conception or inspiration, but NOTHING comes. The MIND can’t help you. The old intellectual conceptions of faith are still to be read on the pages of your mind, but they arouse no response.

“It is the feeling of being lost in a wilderness. Nobody to turn to who understands. It is no less than terrifying to a student of half a lifetime like myself, but think what it would be to a raw beginner. Surely you should write a small manual on ‘The Path to Miracles – What to be Prepared for.’

“You know what a dry taste in the mouth is when it is impossible to swallow? Well, this is a dryness of the Soul. It may last a day or a week or longer, then it goes. The idea being to see that the demonstrator does not ‘go’ first, by jumping over a cliff. An alcoholic bender might be the solution for some, but in my case I have an Aunihipili that thinks that elderly ladies, drunk in the full light of day, are a cause for shame. Instead, I battled it through.

“The second point is so different that I do not know how to name it, so can only describe it. (It might be called – condensing a part of the letter – ‘What Peter did and felt and thought when he found himself sinking into the water, and before he saw that Jesus was able to come to hold him up. In her case it was a vast loneliness growing over the months, the demonstration bogged down and with no sign of ever starting again. MFL.)

“I had reached the place where I was ‘cornered’ and I had but one recourse. I had to find the ‘opening through.’ Where was it? What was it? I believed that the only help could come through the Aumakua Spirit, and that the contact had to be made again and kept. I prayed, and there was no sign to indicate that the prayers were reaching any mark. None of the physical senses recorded any reply. Yet, I had faith to believe that the prayers were heard by SOMETHING. The answer had never before failed to come when I really reached the place where I COULD NOT take any more.

“There was no more intellectual meandering. I began a most urgent spiritual search. After a long time it came to me that the answer must be through GRACE: we reach up, the Aumakua reaches down. There must be a level at which there is fusion. Now, with Bulletin No. 64 before me and your account of your experience with Hoo`la trying to drag you up, and with you later being able to rise in your emergency,  I see that this fusion must be attained. But at the time of which I write, I was just beginning to try for some form of fusion through Grace. However, the mystical approach was not enough for me. I went back to bolster my mind with basic, logical concepts of the Universe and, therefore, the reality of God.

“(Eventually) I began to BELIEVE – not hold opinions – the reality of SPIRIT. I became like a child taking its first staggering steps. I was certain that I was in contact with Spirit, but it felt so very unfamiliar. I kept practicing. I kept praying. And, I kept getting results all along the way.

“One day I caught myself sending up a thought of real affection to my Aumakua as a real and true friend – a parent. I didn’t want anything at that moment! I was just being loving. There followed times when I was filled with JOY. I knew that this must be from SPIRIT. It made me feel light and strong.

“I had many setbacks, for I found that I became very sensitive to vibrations, to loud noises, harsh criticisms and the like. Also, I frequently read the thoughts of others. To make things harder, my Aunihipili, poor thing, became badly upset by all the material uncertainties and by being separated from its mate. My health suffered.

“At last I began to find the ‘opening’ – to make discoveries and to experience the thing you described when able to lift the consciousness. As you put it, ‘Suddenly, with no sign of mental or spiritual sensation,’ you were healed.

“I found that this IS the hallmark of the action of SPIRIT. No mental or spiritual sensation, because there is no friction – no effort. It is like, ‘God said, Let there be Light, and there was Light.’ Spirit just lets things be.  A further point: I wasn’t just finding out things about Spirit; in a small way I was becoming what I found or touched, for I began to achieve my small concerns in an effortless way also, aided by a developing intuition in dealing with trifles. A bit of ’stillness got into my bosom.’

“At this time, day by day, I seem to be learning to walk in, and with, this ‘touch with the Unseen Spirit ‘  I feel that I may reach the place before long when I shall rely entirely on Spirit and stop leaning on outside props. That is rather a terrific thing to say and mean, at least for a weak human like me, but, you see, apart from the actual miracle demonstration (now complete in the matter of the new home, and with her husband now there, I believe. MFL) I have had in material ways. I have also made some steps forward. (She mentions two books which helped greatly during this long period of stress. Recovery, by Starr Daily, and The Autobiography of a Yogi, by Paramhansa Yogananda.)

“One more thing. You will remember that in the case of the instant healing that came in Australia when the ancient prayer bowl was held and healing was requested, nothing was felt that could be reported. The pain just stopped, and never returned.

“I am delighted beyond measure to have you speak in this Bulletin of the necessity of the kala or cleansing before prayer, or as a necessary accompaniment of raising the consciousness. The one fear I have had as I watched your Bulletins, was that you would put the Keys of Power into the hands of students who would have the wrong motives, or who have not heard that LOVE is the only Power. We are all so sinful and complexed that we can help each other tremendously by talking things over, as you do in the Bulletins, and learning to be humble and to want to make restitution and gifts and to clear the pathway of the old guilts and complexes.
Aloha from us both. Affectionately, HRA”

COMMENT is little needed on this letter. She “also bears witness.” Instant healing has not been peculiar to Huna. It is something experienced the world around in all ages. We center on Huna because it seems to offer the straightest line of information on the things involved in such healing. One day we will, I earnestly trust, know exactly how to take each of the necessary preliminary steps to contact the Aumakua and call down the healing for ourselves or others.

“WHY DO WE HAVE TO THINK ABOUT SUCH THINGS AS THE BACH REMEDIES, instead of healing through prayer?” asks HRA JB in a recent letter. In reply, I have explained that we have fallen into the Bach Remedy matter because of the fact that HRA Dr. Westlake, in England, told how he used his straight psychic powers to find out which of the remedies his patients needed. That led to the question of what such remedies might be and how they were made ready. Most HRAs, like myself, had never heard of them and were happy to have the information, even if it has led us into “potentizing” and other matters which cannot be classed with the simple gathering and preparation of herbal remedies of the kahuna la`paau in the Hawaii of yesterday. As I have often pointed out, na kahuna believed in using all of the methods available to restore health. They were a remarkably sane and rational lot and we can profit by their example. The best doctor and the best prayers should go hand in hand, at least for this stage of our research. Perhaps, later on, we may be able to call down instant healing in some cases even before the broken bone is set, but at this point common sense dictates setting as well as prayer. What we are trying to do and what the doctors do, [is to] make two sides of a triangle that should eventually meet at the top. If, in our HRA scrambling to try to find new ways of measurement for radiations from the body, mind or spirit, or of auras and flows of force, we depart from pure psychology and religion to play around in the fields of physics and biology, there is always the long chance that in the end we may suddenly find in our hands several pieces of the puzzle of life that fit together and give us a clear picture.

REV. JESSIE CURL writes that she will probably spend all of March in San Francisco, but that no definite plans have been made for later travels. She also says, in answer to my request, that she can send photo reproductions of the psychically seen and drawn picture of her healing guide, Hoo`la. These are 30 cents each, post paid. Address: Rev. Jessie Curl, Hotel Stewart, 351 Geary Street, San Francisco 1, Calif. Please do not send your order to me. If you do, Cigbo will be sure to get to your envelope before I do and have the 30 cents fished out and hidden in his box before you could say scat.

HRA CIGBO REPORTS:

Cigbo reports from his perch beside his box on the top of the desk in the Study, that he is again making progress with the very painful task which he has to perform every six months or so – that of going through his list of aunties and uncles and friends who just go along for the ride, and observing which ones have not been heard from in that time and so must be presumed to be dead wood HRAs. He also reports two recent letters to him in which the question has been asked whether Cigbo is a “him” or a “her.” He dictates the following reply: “I have consulted Mr. Thomas Kat, who lives in our alley, and who knows almost everything. He snuck into the Study with me when boss was out, and ezammined my old box that I had first., and which had a pitcher of a Mr. George and the words ‘I am for men’ on the lid, and we decided that this certainly was a male cigar box and that I was a real thomas cat, even if a very small and transparent one. Then we looked at the fine new box that Auntie Myrtle gave me to use as my Sunday best box – and WAS my face red! IT has a lovely lady on the inside of the lid and her name is ‘Santa Fe.’ I sure had some bad moments until Mr. Thomas Kat decided that because I kept letter stamps in this box, and because letters were certainly male when they went to the post office, I must STILL be a thomas cat. He also scratched one tattered ear in thought for awhile and delivered a terrible sage dicktum that fixed me all up fine as a thomas. He said ‘My long study of the Thomas sex of mankind has convinced me that under his lid every man is more or less Santa Fe.’ So, that is that, and I hope this settles the matter for better or worser. The only thing that still puzzles me is how the sekt of a cigar box could be of any interest to anyone besides some other cigar box. Ain’t human beans kinda funny sometimes, huh?”

Yes, despite our serious purposes, we do have our fun. God must have invented laughter, for it is the one thing all men of all races have in common, regardless of their place in evolution as measured in terms of books and machines. What a mess we HRAs would be in if we couldn’t sometimes pause and laugh at ourselves!

WHO RADIATES WHAT TO WHOM and HOW?

This is what an HRA wishes to know in sending a copy of a reprint in the Organic Farmer of January, 1952. The original was a dispatch to the Denver Post from Marana, Arizona, where J.P. Boyce has contracted with farmers to protect 14,000 acres of cotton with an electronic “bug chaser.” First, a picture is taken from a plane of the field to be protected. The part showing the field is carefully cut out and the resultant piece of photo placed in the machine. The machine is aimed at the field and a eucalyptus leaf is inserted into it, some knobs turned, and a radiation tuned to the eucalyptus rate is sent out over the field pictured, but not on to other fields. “Boyce says the machine ‘recognizes’ the land in the trimmed photo and treatment is confined to this area with hair-like precision. Each kind of plant is surrounded by its own magnetic aura of magnetic rays.” Insects which cause crop damage use these magnetic rays to find the type of plant they can live on. The bugs cannot smell or see the plant. The cotton bugs wouldn’t touch a eucalyptus leaf if they were starving to death. As the machine sends out a radiation of eucalyptus rate which is strong enough to replace the radiation of the cotton plants, the bugs starve or go to other fields. In a test on 300 acres, every bug vanished in twenty minutes. The farmers signed contracts to pay only if they were completely satisfied at the end of the growing season… Perhaps there IS something in these new radiation theories after all MFL.

February 15, 1952

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.

BACH REMEDIES INFORMATION

Back Remedies information has been requested by a number of HRAs after the mention of them in recent Bulletins. The following information has been supplied by HRA F.J. For contact with his followers, write to Miss Nora Weeks, Mt. Vernon, Statwell, Wallingford, Berks., England. In U.S.A. the books in which he gives a complete list of the flowers and the ills to be treated with their potentized extracts may be had from The Theosophical Hall, 245 West 33rd St., Los Angeles, Calif. (No titles or costs were given.)

HOW TO POTENTIZE

Dr. Oscar Brunler explained the standard method to me. Take one part of substance and mix it with ten parts pure water. Take one part of that mixture and mix with another ten parts of water. Repeat as often as desired. Each operation thins the solution a tenth. The substances are said to gain in potency because the atoms of which they are constructed are caused to expand as they are stretched ten fold, or a thousand in spreading equally through the solution. This is said to cause the rate of vibration to increase in speed and so cause small amounts of the original substance to have much greater power. The exact difference between the power of a dose of one cc of concentrated flower extract and a dose of potentized extract containing only one one-thousandth as much extract, seems to be explainable only in terms of “trace effects.” We know that traces of certain mineral elements are needed for plant or animal growth and health, although the trace may be infinitely small. It is supposed by many that such traces may have a catalytic effect, not themselves entering into chemical actions, but causing, by their presence, the reactions between other chemicals which normally would not react one on the other.

I gather that different substances give very different results when potentized. Dr. Brunler tells of amazing results in the use of potentized chemical fertilizers. On the other hand, an HRA wrote to tell me that some years ago, in Florida, Browne Landon had advocated the potentizing of fertilizers, but that the result, in his hands, were not sufficiently satisfactory to be conclusive. Inorganic substances may give very different reactions. A flower extract may be a very complex mixture compared to a simple nitrate salt. Organic gardeners tell us that chemical fertilizers leave substances in the soil which are very bad for plants, and some go so far as to stop the use of animal manures. Evidence accumulates to show that insect pests and diseases attack crops far more freely if they have been grown on ground treated with chemical fertilizers. Food values are also inferior in such crops. We are slowly learning that Mother Nature knows best in her methods of growth relative to plant and animal life. Refined and chemically preserved foods are suspected of being the cause of a host of modern ills. The pendulum seems to be very useful to tell one what food is right and what food is poor or even harmful. HRA F.M.H. writes that “Seroyal Brand” Vitamin sales agencies offer a pendulum that works over a plastic box and which he has found excellent for food testing. The box contains a magnet and/or lodestone and is sold at nominal cost cost. Dr. F.M.H. writes, “It is particularly good for checking food supplements to tell which are needed by the body and which are not. I have recently been busy checking bread, and have finally found a 100% whole grain broad that isn’t full of chemical preservatives.”

POTENTIATED MANA

This may well be the secret of what we postulate to be the “High Mana” or Mena Loa of the original Huna system. As I have said in my book, SSBM, it is evident that the life force – mana or basic vital force – is used in seance work when ectoplasm is taken from the living and used to fill the aka molds of entities who materialize. This seems to demand a form of force that is “living” in as much as it can be controlled by the mental action of spirits (they having no mechanical means of control such as coils and vacuum tubes for such uses). We know of no non-living force which can be so controlled, as, say, ordinary electricity. It follows that if mana is taken from the living at a séance and used to produce materializations or apports, the amounts of mana must be rather small, otherwise the medium and sitters in the circle would be far more depleted than they are. This leads to the conclusion that the mana must be “potentized” in some way so that a small amount of it can do spectacular things. In my book, I suggested the idea of stepping up the vibration of the force much as we do in handling electricity.

I have been taken to task for this comparison repeatedly, and will be for suggesting “potentizing” as a comparative process. But, be that as it may, it appears quite evident that something is done to change the vital force so that it can perform in a way not seen under ordinary circumstances. Perhaps we may eventually, thanks to pendulums and related semi-psychic extensions of our measuring mechanisms, learn exactly how low mana becomes High Mana and is used to break down non-normal parts in the body and rebuild them as normal or “healed.” In any event, so far as I can learn, Huna offers at this time the one and only simple, clear and logical explanation of what happens in this poorly lighted corner of the field in which we labor as HRAs.

THE STRANGE CASE OF ACHILLE D’ANGELO

[This] is an excellent example of (1) the lack of an explanation where Huna is not known, and (2) of the correctness of Huna in the matter of the projection of an invisible ectoplasmic “aka finger” accompanied by the use of much mana. This case was called to my attention by HRA E.S.S. of Buffalo, N.Y. It is given in full in the March, 1952, issue of STAG magazine, page 21, (author, John Zischang of the U.P.)

Achille D’Angelo, so the article relates, is an Italian. In his youth, he discovered that when walking 20 paces behind a beautiful girl in Naples, he felt an overpowering urge to reach out and touch her. His hand went through the motion of touching the girl in a caress. The girl reacted as if actually feeling the hand. She cried out and turned to see who had touched her. Seeing no one closer than 20 paces away, she fainted. (Supposedly from the fright of the supranormal experience.) D’Angelo vowed to use the strange power for good, and set about experimenting with it. It proved useful in healing, although the article says only that when this man visited New York recently, the Italians learned that he was there and swarmed to Wei in the hope of being healed, although he avoided them because such practices are outlawed here.

The writer of the article, won the opportunity to test the power to make his touch felt by another at a distance, and later brought in magicians, a psychical research officer and others to assist.

From across the room the white haired D’Angelo was able, under test conditions, to project an invisible hand and make its touch clearly felt on three different occasions. His subjects simply sat still with closed eyes so that they could not see when or how he made the motions with his hands. The writer was startled by having a finger jab him sharply in the back of the neck, and learned later that he had felt this when D’Angelo had jabbed the woman of the. local S.P.R. in the back of the neck as part of the demonstration.

In addition to the definite “touches,” there were things which are commonly observed at materialization séances – gusts of wind on the face and arms and the sound of scuffling feet running around the subject on the carpeted floor during the time lag of about 1-1/2 minutes. (Remember the time lag noted by HRA Cameron in waiting for the Aurameter to react to force beams from the hands.) During this minute and a half, D’Angelo and his observer had walked once around the subject, but had not approached closer than ten to twelve feet.

The fact that definite “touches” were made and clearly felt, shows that the “aka finger” of the Huna system actually can be projected. That this aka projection can be filled with invisible ectoplasmic substance taken from the body of the operator is to be guessed. (We have but to recall the experiments of Dr. Crawford with the Goligher girl, Kathleen around the year 1922, to reach the conclusion that the ectoplasm came from the sensitive. In that series of tests, similar touches were made across a room on a table sprinkled with red dye – the dye returning with the ectoplasmic projection after the test and staining the girl’s clothing and skin at the point of exit and entry. See page 68 of your Encyclopaedia of Psychic Science by Dr. Nandor Fodor.)

The only thing that leaves a person exhausted is an exhaustion of the vital force or mana. Doctors recognize this fact now. In the case of D’Angelo, he was left so depleted by each demonstration that he had to have a considerable period of rest before he could make the “touch” again. When demonstrating, his face became red and he panted as with a great exertion as, we must remember, did the mesmerist observed in Hollywood not long ago when he worked up his mesmeric power in preparation for the work of knocking subjects unconscious from their chairs.

One more thing, and this is very important to a full understanding of the matter. The mana is involved in the production of ectoplasm of the invisible kind that forms the “aka finger” which is reached out to touch the subject. This ectoplasm, even when remaining invisible, can be hardened or strengthened by the mana and/or an action of consciousness (presumably of the Aunihipili in this case) so that it is as if solid and material. (In Dr. Crawford’s tests, the invisible “ectoplasmic rod” was extended from the girl’s body and was solid and strong. It rang a bell or lifted a heavy table.)

While the magician friends and other experts who tested D’Angelo with the article writer could offer no explanation, even while not admitting that what they saw was not stage trickery, the case gives us one more unit of proof to place behind Huna as we at present conclude that it must be. Step by step by step we arrive at clearer understanding of the way the unseen elements of the three selves of man can and do work.

PRAYER AND MANA EXHAUSTION

Prayer and mana exhaustion have often gone together for many of us in our Huna prayer-action experiments and in the TMHG as well, as when trying to heal individuals with physical contact. The pendulum test of the normal charge of mana, also is good for the surcharge, and for the condition of charge after mana has been sent along the aka thread to the Aumakua or Po`e Aumakua, where the flow may possibly be divided many times and in some manner “potentized” greatly for use on that level of being as well as on the physical level.

Sleep is the natural reaction to a lack of mana. I have found that I had fallen asleep toward the end of a TMHG period. Others have had the same experience. All of us have swiftly revived. However, it is my opinion that, if one successfully establishes a circular or up-and-back flow of mana with na Aumakua, and is careful to ask for the return flow as in the words, “Let the RAIN of blessings fall,” the mana, as the pure water-mana of “rain,” will not only be returned but will be watched for by the Aunihipili and accepted. Just a little “potentized” or high mana, according to our present theory, will vivify one amazingly, as well as act to heal and otherwise aid the physical or mental man.

A TEST FOR THE PRAYER POSITION was made by me at the Study this week and I suggest that it be tried and that we pool our findings in the matter. Kneeling for prayer seems to go back for many centuries, and this may have significance as a physical stimulus for the Aunihipili to get it to do its part in the making of the contact with the Aumakua. (This is especially true for one who has been accustomed in childhood to kneel for prayer, as the Aunihipili has learned that signal as a prelude to prayer.)

The Baron Ferson method of gathering a surcharge of mana is to extend the arms away from the body at the sides and to spread the feet and legs as far apart as one can comfortably. He thought, at the time at which I knew him, that the hands and feet were thus stuck out beyond the oval aura which surrounds the body, and into the atmosphere where the “Universal Life Force” flowed and could be collected by an effort of will. This may be right. The stance and method work very well. On the contrary, we may guess that if we wish to keep the mana charge close in the body, we should draw the legs and arms close to the bodily centers. Kneeling does this and so does clasping the hands over the chest in the time-honored attitude of prayer.

MY EXPERIMENT was that of kneeling, placing my hands together for prayer in the usual way, and bowing my head. In India they believe that prang or living force, runs from the end of the spine to the top of the head and out of the top at “The Door of Brahman.” Just where it goes from there or what it does, is not too clear. In our Huna work we have found mediums picking up the aka threads with a winding movement of the hand over the subject’s solar plexus and, feeling sure that the solar plexus is the center of the Aunihipili and the point from which its aka threads rise to the Aumakua, we have something else to go on. Suppose we say that the Aunihipili sends mana over the aka thread from the solar plexus region outside the body, and that this strong aka thread is guided between the hands and comes up between the cupped palms and out through the space between the finger tips. Note that there will be a small space between the two middle or second fingers if the finger tips are brought to a point instead of being spread out like a fan to a slight extent. The first, third and fourth fingers touch in this position which we are testing, but not the second.

One first assumes this position just as a test to see that it is easy to assume. Then the mana surcharge is accumulated and the position again assumed. The picture is then mentally held for the Aunihipili – the picture of the forces flowing up to the Aumakua through the aka thread passing upward from the tips of the second fingers, but, in addition, the picture is held of the force rising from the spinal region and coming out through the top of the bowed head. The head being bowed, the flow from it points to the upward flow on the aka thread or cord rising from the hands. Picture them joining and flowing upward. Ask for the return flow.

On other days, experiment by picturing the flow as rising first from hands, then from head, alternating slowly or rapidly. And, as the third experiment, try picturing the complete mana circuit of flow established and going up to the Aumakua by one route and returning by the other, or alternating. If your experience is like mine has been, I think it probable that you will find the top of the head is where the return flow comes back into the body. You may experience some unusual sensory stimulation, but that is something I cannot predict. Please report back so that we can average our findings in the mechanics of prayer as to position, and have a report on the results in a Bulletin.

A POSTSCRIPT ON D’ANGELO might be added here. This gentleman was at some pains to explain that he had learned early in his experiments that he could not control the projected part of himself – in the tangible form of a hand – and be sure what part of another person it might touch, especially with women. For this reason, he explained, he made it a habit to demonstrate only on men and so save the chance of embarrassment. This shows very clearly that the Aunihipili is the one sending out the aka hand to make the touch. It also shows that, in doing so, it is acting on its own although it may have been caused to act by a command from the Auhane. This agrees with our Huna findings that we can only issue the order, as na Auhane, when it is time to contact the Aumakua in prayer and send the offering of mana. The Aunihipili must take over then and make the contact as well as send the flow – while we relax and hold before us the mental images of the conditions which we desire to have provided for us in our bodies or surroundings. It takes some time to train the Aunihipili to its part in effective prayer, but it also takes time to teach the Aunihipili to play its part so we can read.

AURAMETER TESTS ARE OPENING FIELDS FOR EXPLORATION

HRA S.P. writes from New Jersey that he has been making tests with his Aurameter an several things, locating auras and beams of force, also sensing the pull of the flow of the beams much as HRA Cameron feels the flow in beams rising from underground water columns. (S.P. writes) “As I sat in my chair adjusting the head of the Aurameter according to page 3 of the instructions, I noticed that when I got the head of the meter in balance it was strongly attracted to the head of my bed near the south wall of my room – really southwest. I followed the pull and the Aurameter outlined for me a cylinder of mana, or other force, about 4 feet in diameter, with a downward flow as shown by the downward pull of the head of the meter until it reached the level of the bed and turned at a right angle – to pass through the wall of the room and out into the yard. I have not traced it far enough outside to know where it goes. This is not a thought-form, but a continuous downpour of mana. I have measured it every day, morning, noon and night from January 15th to February 4th and the force never varies in size or direction of flow. I think it is a continuous downpour of mana from the Aumakua. I also think it has healing power, for whenever I have trouble with my eyes, I can go and lie down with my head in the downpour and ask to be healed, and I am healed.”…. It must be remembered that HRA S.P. has given much time daily to prayer, and that this is something that may have been building over a considerable period. From such an experienced student in the psycho-religious field, and one with excellent psychic gifts, such a report as this cannot but carry weight and set us all thinking on new lines. There seems to be a whole world of forces and vibrations of which we have been almost unaware, but which need greatly to be understood.

ADDITIONAL BACH REMEDIES INFORMATION has just come in as I write, this time from HRA Mrs. R.M. in the East. She gives the following: “Two small paper covered books by Edward Bach may be had from Ideal Health Stores, Inc., 30 West 36th St., New York 18, N.Y. The books are, The Twelve Healers and other Remedies – in this one giving the names of the flowers and how to use them and for what. Heal Thyself – an explanation of the real cause of disease and the cure, a very wonderful book, I think. There is another that I have not seen, The Medical Discoveries of Edward Bach, Physician, by Nora Weeks. All are published in England.” (Send self addressed post card for prices.)

A SECOND REPORT FROM HRA DONALD KENDALL has come concerning the healing of the pains in his feet which went almost entirely away after a few treatments by Rev. Jessie Curl and her spirit guide, Hoo`la. He writes, “… a week after the third treatment, there was a recurrence of the arthritic pains, but they were much different than [they were] before beginning the treatments. Where before the pain was steady, it now comes occasionally in surges, then disappears for periods… The pains are sharper but briefer. As the condition has been there for several years, I certainly do not expect an instantaneous healing. I am inclined to think something is working out there.”

HOO`LA appears at a seance attended by Don and in his letter he goes on to say, “On the evening of January 23rd, I had a private seance at his home with Dr. Dickson. When his control, Minnie Brown, materialized, I asked her what she thought of Mr. and Mrs. Curl. She replied that they were wonderful people. Then there materialized a heavily built form which walked out a short distance from the curtain (of the materialization cabinet) and announced itself in a low, husky voice, as Hoo`la. While the form remained there briefly, a slightly higher pitched voice said to give his greetings to Mrs. Curl and predicted that in a not too long time, she would return to England, where she is wanted badly. I turned to Minnie and asked whether Hoo`la spoke English. She said that one of his helpers, Kapiolani, had spoken for him.” It may be noted here that the most famous woman of that name in Hawaii was of the native nobility and, after becoming converted to Christianity, went with the missionaries in early 1825 to break the taboos surrounding the volcano of Kilauea and the worship of Pele.

REV. JESSIE CURL writes that she will be at the Stewart Hotel, 351 Geary St., San Francisco 1, Calif., until the end of February. She has no plans ahead, and cannot say where she and Mr. Curl will go next. I give this information because so many have written to me to ask whether their vicinity will be visited and if so, when. No answer can be given to this question at present. Letters reporting successful results from her treatments continue to come in. It will be recalled that Huna is the science of man both in life and after death, at least in so far as it presents a rounded system of psychology. Spirit healing, therefore, is a definite and legitimate part of the practices of Huna.

IF YOU ASK FOR EXTRA COPIES OF THE HRA BULLETIN to be sent to you or to a friend, please be informed that copies cannot be sent for 2 cents in postage unless 20 identical pieces are mailed at one time. An extra copy must go by regular mail and this takes 6 cents. Cigbo will be greatly served in keeping up the stamp supply, if postage to this amount is sent with each Bulletin requested for self or a friend. Bulletins bound in volumes can go by parcel post, but not as “printed matter” or under “book rate,” one volume costing 19 cents to send into the 8th zone from Hollywood. Bulletin 71 with the index, takes 9 cents.

SENDING MANA TO NA AUMAKUA as the basic element in all offering of “SACRIFICES” has brought up the question as to whether or not the mana of a sick or impure body was acceptable. Also, whether the mana of a “sinner” was pure enough to send. This is a very important thing to understand correctly. We have no way to know by direct insight what impurities may be carried on the mana flows to na Aumakua or what the results of such a sending may be. However, we have in Huna the evidence that the same problem was met and an answer evolved thousands of years ago – when the language of Polynesia was being evolved. The same problem was met in early religions such as Christianity, in fact, in any religion demanding sacrifices to the gods. Most religions lost sight of the secret behind sacrifice – the secret that mana was the one and only acceptable thing to be offered.

In the roots and symbol meanings of the language of na kahuna, we find the answers to our own questions as given above. The word lele, in the Hawaiian dialect of the Polynesian language group, has the meaning of “jump, fly, ascend quickly.” It also means “an altar for sacrifice” or a place from which the something of the sacrifice rises. The human body is the altar from which mana rises in our prayer actions as our sacrifice. This fact allows us to understand the significance of the word lele`wai, which means “to cleanse or purify.” Literally, the combined root words mean “to cause water to fly upward.” We who know the secret symbol of wai, or water, know that it is mana.

The mana flies upward to na Aumakua and, quite apparently, it was long since discovered that in this very act of sacrifice, “cleansing and purifying” were inherent, so that it could not contaminate na Aumakua. Knowing the inner symbolic meaning of lele`wai, we can see how the priests of early religions who had lost the inner meaning may have come to get the idea that “flying water” in connection with sacrifice indicated a cleansing by washing something or some person. Ceremonial washing was universal in early religions in the Near East. In Christian teachings, however, some of the inner meaning must have been retained, for baptism and the later forgiveness of sin by sprinkling with “holy water” used by a priest, was not a body cleansing. It was a cleansing of the spirit of man from all past deeds classed as “sinful.” It is also probable that the idea of using water as a physical stimulus in giving strong suggestion that “sins” were being washed away, was an echo of the complete rite of na kahuna by which fixations of guilt (or other fixations) were removed, so that the one so cleansed might have his “path” cleared – might again be able to send mana to his Aumakua via his Aunihipili in the normal manner and so obtain desired answers to prayers.

For our purposes, as we work to win back a working understanding of Huna, it is enough that we learn that the sacrificial offering of mana is acceptable no matter what the condition of the one making the offering. All that we need to worry about is the necessity of living the kindly, helpful and HURTLESS life. Na Aumakua are very kind. This we learn over and over. They stand ready to cleanse our soiled faces times without number when we look up to them. Huna is very simple, very easily understood and very easy to live by, once the secret of its symbols are brought to light.

HRA N.B. WRITES from Dallas, “I know that I am not a very good member, but of one thing I am sure; I have had a tremendous amount of help from belonging to our HRA organization. It is nothing specific that I can put my finger on, but I find that small worries that used to bother me, never get a hearing now. My health has become much better and I am ever so much happier, and to me that is a great help. I admit that I do not understand all of the theories of Huna, but that seems not to be necessary. I absorb the ideas like a sponge.

“My comment on this delightful report is that we all seem to be very much like that. We may not understand clearly the new ideas which we encounter in Huna and related fields, but we keep absorbing them by degrees, and eventually they become ordered and ready to hand for our use. Little by little they make themselves felt for good in our lives and actions. Little by little we build broader and more satisfactory philosophies of life and being for ourselves. Little by little we become better able to Serve and feel the joy of Service. Our final goal is as clear as it is simple. We grow slowly toward being “Utterly Trustworthy” in our use of all the things given us to use, be they material things, thoughts or forces. One follows the ancient way asking first for knowledge, for understanding, and for light on the obscure teachings. Once this comes, the rest is simple. The dark shackles of ignorance, superstition and dogma fall away. We find that the former weighty obstacles to “living the life” fade into absurdities. We are allowed to return to the quiet and peaceful normal [way] of living. We smile to see and realize that the Powers that created us and the level of life and intelligence which we now know have made no mistakes. It is only man who makes the mistakes in his efforts to correct the imaginary mistakes of the Creators. M.F.L.

February 1, 1952

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 H.R.A. BIRTHDAY HAS COME AGAIN

Cigbo, whose birthday it is in particular, has four candles on his cake. As he tells you in his letter, he is sending you each an index for the HRA Bulletins to the end of 1951. As you look over the index, I believe you will share my feeling that we have come a very long way in four short years. Not only have we made good progress in better understanding of the ancient Huna system, but we have gathered much related information from many sources. At the same time we have watched the rise of such things as Dianetics and have been able to take their measure quite accurately by comparing what they had to offer with the information which we have recovered from Huna. If, as in the case of Dianetics, there was left out a clear understanding of the Aumakua, of the manas, and of the functions of the three selves and their shadowy bodies, we could confidently expect that the system would still have to be worked over and the missing elements accounted for to some degree.

HUNA AND DIANETICS

These are in the same box in one respect, as of this writing. In both systems, we are trying for a working method of self-help and self-healing. In Huna, for four years, and of necessity, we have been trying to arrive at a working system which would be effective without a kahuna or someone to act in that capacity, especially to administer the kala or cleansing, and to help get the fixations up into the light and drain them off.

In Dianetics, the kahuna was replaced by the “auditor.” The auditor took charge of the work and pushed it forward energetically during the periods when the “pre-clear” was in a relaxed state called “reverie.” In passing, it may be noted that in all the cults and systems which grew up as a result of Quimby’s experiments and discoveries (see page 316 of SSBM), those which have obtained the best results in healing body, mind or circumstances have employed a second person in lieu of Quimby, a kahuna or an auditor. This second person is the “practitioner” of course and, as such, serves two purposes, the secondary purpose being that of keeping a church organization going and financed, also augmented by new members.

THE “SELF ANALYSIS” system described in the book under that title (by L. Ron Hubbard, price $2.50 post paid from Hubbard Dianetics Foundation, 211 West Douglas Ave., Wichita 2, Kansas) is, as the author points out, not a method of getting at engrams (fixations) or draining them off, but is a self-training method which he says will enable an auditor to work faster and better with one. The Aumakua and the mana-aka mechanism is included in no workable degree in this new system. It is based largely on aids to the stimulation of memory. I am not saying that this is not entirely worthwhile by itself, but what we all need is a method which will free us from the grip of our fixations, and we may need a priest, kahuna, auditor or ERA Kitselman’s “observer” to help us. Much more work in this part of the field is needed. What we should have is a Huna laboratory in which to run our own tests.

CREATIVE INTEGRATION

This is the title of what is called by Helen and Richard Curry (of 4581 Starling Way, Los Angeles 65), “An Immediate Method,” and this method applies also to the general problems seen by Hubbard in Dianetics.

The Hubbard methods are based on the assumption that the one great driving force in each life is the desire to survive and to help with the survival of the family or larger unit upon which the individual’s survival depends. Any threat to this survival, if it comes in one of several ways, may form an “engram” or complex. These are locked in with the energy that drives the man, and must be uncovered and rationalized to release the drive energy, correct various bodily and mental ills, and/or enhance the mental powers of the one who has been “cleared” of the subconscious blockings of normal action.

The “Creative Integration” method of the Currys carries the survival urge a step farther. We are told that the human being not only exerts himself to the limit to survive but, once this is seen as fairly certain, he has the urge to act in a creative way – to create something. The creative urge makes for originality. One does not copy the other fellow’s paintings, verses or weapons. One experiences a wave of the great basic creative something that is half power and half higher inspiration. The thing created is unlike copies in that it has a stirring effect on others. There is a contagion of released creative energy. An example is set up and the group imitates and shares the sudden individual growth. The na kahuna had a name for the inspiring entity. It was none other than a guise of the Aumakua, but in this aspect they called it “The god who inspires.” In their lives, the great instances of such divine inspiration were often in orations, dance or prophecy.

Helen Curry has generously sent me a copy of their mimeo article describing their discovery of this theory and a technique to go with it. She writes (as of December 31st, last):

“I have just finished reading SSBM and like it very much. I am sending you a copy of a technique which I stumbled onto about five months ago. This technique, in Huna terms, establishes – it would seem – a condition whereby the Aunihipili and Auhane can contact and cooperate with the Aumakua. This is done without relinquishing free will. Strangely enough, it works even for people having strong guilt complexes. It does not work easily for people whose Auhane cannot contact the Aunihipili, in other words, for those people who have decided that the whole of the Aunihipili and/or body is evil, or for those people who have rejected the Auhane as evil. Perhaps the reason the Creative Integration (method of “processing”) works is that it demands action and stresses a positive purpose toward which the triune self can work.”

THIS METHOD is delightfully simplified. Instead of going into reverie and recalling any pleasant past experience, the direct effort is made to discover some past experience in which the rare moments of creative and inspired drive were experienced and something done, created, or produced. Once this type of incident is recalled, it is used as a springboard. The trick is to prime new periods of integration of the three selves in the way one primes a pump with a little old water to get a great supply of fresh water. I am anxious to see the Currys and A.L. Kitselman compare notes. Perhaps they already have. The inclusion of the Aumakua is inevitable, to my way of thinking, and once the proper approach is made, even in part, the path should be cleared of hindering complexes and the drives of those so aided should become normal, strong and creatively direct. With the normal condition of intercourse reestablished between the three selves of the individual, the psychosomatic ills should vanish as snow in the sun.

SOME NEWER PSYCHOTHERAPEUTIC PROCEDURE

A neatly printed 8-page pamphlet by Francis I. Regardie, D.C., Ph. D, which deals with his late discoveries and theories in the psychoanalytic field of approach. As always, Dr. Regardie writes with surpassing clearness and, as is to be expected from him, he documents his sources of information with most satisfying care. While Dr. Regardie has not included the Aumakua as yet in his theories or methods, I feel that he may in due time. (I must find his address, write to thank him for the pamphlet and suggest that he consider adding the Aumakua, for few are more familiar with the materials of the occult than he.) This method which he has worked out and has found to be effective, uses what we would call a “physical stimulus” – a very large one. The patient to be treated for fixation troubles is made to gag by using a tongue depressor. This causes a strong action of the diaphragm and stirs the Aunihipili to marked action. The nature of the fixations can, at least in part, be judged by the degree of repression or open violence of the regurgitation which is brought about, and the end result is an emotional reaction. Physical action is much to be desired here, and objects are provided which the patient may pound. Words are brought forth, submerged ideas aired, and the process of rationalization set into motion. This, by the way, is entirely apart from Dianetics, and the technique which is described was in use before L. Ron’s first book was published.

THE MECHANISMS OF LIFE

Sent to me this week by the author, Dwight H. Bulkley, of 350 S. Mills Ave., Claremont, Calif. ($2 from the author, 112 pages of offset printed reproductions of drawings and typed MMS reduced to half size.) This work has sold widely in type-sheet form and it is a pleasure to see it in the present edition. It tells, in condensed and tabulated form, all the various things covered in what we may call “Orthodox Hubbard Dianetics.” It gives most elaborate and exciting information from the fields of physiology, biology and chemistry – showing the reasonableness of the idea that a simple cell can remember what Mother said to Father in the prenatal or even preconception periods. As yet I have not had time to get out my magnifying glass and try to read it, but it looks most impressive. I have a hope that in it I may discover something to stand as the Aumakua, at least in a degree, in the processing methods which are described.

On the paper cover of this book one may read in the subtitle: “A preliminary release of discoveries inaugurating a revolution in the life sciences – with the physicochemical secret of life itself, mechanisms of integration, mind, memory, responses, psychosomatism, telepathy, and techniques for perfect HEALTH and SANITY.”

Whether the conclusions given are right or wrong, I may not be able to determine, but from a hasty glance through the pages and at the material offered, I anticipate delightful and informative reading when I can find a little time.

EARLIEST TO USE HUNA WITH DIANETICS WAS, so far as I know, Dr. Nan McCurdy, HRA and able psychologist, closely associated in her pioneering with her husband, Gordon McCurdy, M.D. and HRA, both of Florida. Already deep in the use of Huna when Dianetics appeared, the work of combining the two was at once tried out with excellent results. Dr. Nan introduced Huna at the recent Dianetics conference at Wichita, Kansas, and turned the thought of a number of leading auditors in that direction. There seems now to be a “gathering of the clans” in progress in which the findings of the most progressive workers will eventually be pooled to give us a more perfect method of handling fixations and other blockages.

THE BACH REMEDIES

Mentioned in Bulletin 70, [these] have caused much interest, and several letters have asked me what flowers were included in the list, and how one “potentized” a remedy made from a flower. My local pharmacist never heard of the remedies, and I have no information as to which flowers are included or where the 38 remedies may be purchased, or the charts to go with them.

POTENTIZING, thanks to Dr. Brunler, has been explained. The theory is that when a drug or chemical or flower extract – anything – is dissolved in water, its molecular parts are in some way changed, and the more the solution is watered, the greater the change that is brought about as the molecules in solution are more widely separated. Homeopathic remedies have long been made up under this theory, with poisons cut with water to the extent that one-to-a-million parts of potentization are not uncommon. Much chemical reseach has been done on the effects of “traces” of chemical elements or mixtures of them found in the natural state in plants or animals. In animal, as well as plant life, a “trace” of some substance may make the difference between life and death.

An experiment was carried out by Dr. Brunler in which he potentized a drop of blood taken from an aged and impotent bull in India, then injected back into the veins of the bull a dose of the solution. The bull was renewed in an amazing way and was put back to herd use for some further time. The same experiment was tried on an aged and dying man in England, his health and strength being brought back for more years of life. Dr. Brunler also tells of his experiments in potentizing certain chemicals for use as fertilizers, and of the amazing results obtained by the use of these in little more than “trace amounts.” He tried to interest manufacturers of chemical fertilizers in his findings, but failed. They wanted ways to sell more fertilizer, not less.

The farmers, on the other hand, who find that the land is poisoned by the parts of fertilizers which remain after the growth-stimulating elements have been used up, would undoubtedly be greatly interested in a system which would give better results and avoid the poisoning. In “organic” gardening, the trend is back to nature in so far as possible, but I do not know whether potentizing of fertilizing elements has been tried, although I have come to look upon the angle worms who throw up their little piles of earth on my lawn, with potentized interest. In fact, I have worried about them during the recent rains which have kept my garden beds and parts of my lawn covered with water. I noticed that some worms migrated across the walks – to what new place, I have no idea – so hope that they all were able to find the more sloping places where the soil would be less saturated and the chances better for the little fellows (who are so much like the subconscious, keeping below the surface, but pushing up dirt.)

REV. JESSIE CURL AND “HOO`LA”

These two have created much interest in HRA circles. Recently she and Mr. Curl have been in San Francisco and HRAS from miles away often braved the rains to attend the healing services. I have had a number of letters telling of the healing results. There are those who report no benefit, those who report some benefit, and those who have either had a complete healing or very marked betterment of conditions.

HRA L.W. reports, “we saw an instantaneous healing of a woman whose arm was crippled so that she could only move it forward a bit, but not back or up. She raised her arm up straight and also swung it backwards, and her facial expression was one of surprise, then joy. Another woman, with a foot condition so painful that she would not let anyone touch it, walked and stamped her foot hard on the floor.

“There were two sinus sufferers who obtained relief, one a woman whose face was swollen under her eyes from her sinus affliction. One stone deaf woman heard Rev. Curl faintly two times. All the healing was done very simply and there were many smiles exchanged, showing the influence of love.

“Rev. Curl had spent the whole day in healing and had not had time to eat. I am sure that those who saw her work would be glad to share their surcharge of vital force with Hoo`la. Would you suggest it in your next Bulletin? Rev. Curl looked so tired on Sunday Morning.”

(My comment: I have on my improvised prayer table at the Study, the picture of Hoo`la”and at each TMHG period I invite him to use some of the mana which is sent in and to do all that he can to help us with the healing. I have no way of knowing to what extent he has helped, but it may be considerable. A friend and her husband in Florida, reported that as soon as they placed 6 similar pictures in their home, and began to hope for help from Hoo-la their luck changed for the better and many good things came to them while health remained normal. The picture, as I explained in an earlier Bulletin, is a photo copy of a larger crayon portrait done by psychic sight of the spirit, by Frank Leah in London in 1950. My copy was presented to me. I do not know whether other copies are available, or at what price, but will ask next time I have the opportunity.

At this writing, Rev. Curl is in San Jose, Calif., but I expect her back in Los Angeles in time. Rev. Curl told me, at the time of our visit, that some people were so constituted that if they stood near her while she worked, the power was greatly augmented and the healing much better. “She worked on my sore left shoulder (one treatment) and the pain was less noticeable the next day and continues that way. W. had three treatments on his paralyzed cheek and during the first two treatments there was no reaction at all. On the third treatment he said there was a normal feeling in the cheek for a period of about 10 seconds. That was Sunday. Today, Wednesday, there is some kind of action taking place as there seems to be pain in the scar, which is directly over the injured nerve. I will report later on further developments.”

HRA Don K. reports, “During the first 20 minute private treatment by Rev. Curl, January 16th, there was a feeling of warmth in my left ankle in which the arthritic condition was centralized. The usual pain was greater the rest of the day, increasing at night and interfering with my sleep. On the 17th the pain was still sharp. About 10 A. M., approximately 24 hours after the treatment, while writing a letter, there came a sudden feeling of tingling through my fingers like an electric shock so sharp it caused me to jump up. I felt a sense of lightness and walked across the room. The pain was less than half of what it had been a few minutes previous. I could bend the left ankle farther each way without wincing from pain. By evening the pain was nearly 75% gone. Through the 18th the condition was much the same, but by evening there was a slight decrease of the remaining pain.

On the 19th I had another treatment, and by this time my friends who had heard of the treatments agreed that they had noticed a change in my walking and that I looked healthier and happier. On Sunday, January 20th I had very little pain. I attended Rev. Curl’s services at 8 P.M. and got a short treatment. Walked home in the wet without feeling a pain. Monday the 2lst, no noticeable pain upon arising and setting foot on floor. First time in several years. Up to 10 A.M. – at which time I write this -there is so little pain that it hardly is to be counted even if I bend the ankle sharply in all directions. Quote this as a testimonial if you wish, for other HRAs. I am so thankful to have been directed to Rev. Curl.”

HRA J.D., who was treated several times while Rev. Curl was in Los Angeles about a month back, reported by phone as of January 25th, that the arthritic condition beginning in the spine and causing much worry has completely gone. The painful condition in the hands has almost completely gone and she has high hopes of a complete and lasting cure in every respect.

HRA E.D. also treated about a month ago, was entirely relieved of a gall bladder condition and enabled to stop medication.

(Note: The two HRAs last on the list have also had TMHG and other help from HRAs engaged in healing, but both incline to give the lion’s share of credit to Jessie Curl and Hoo`la).

THE TELEPATHIC MUTUAL HEALING GROUP

This group work continues steadily at 3 and 7 P.M. California time. Many report no results. Many others report partial or complete healing of body or circumstances. Here is a letter from HRA H.D. of New York state, who began work with TMHG in August of 1950. It is one of the kind that makes my work of acting as the head and center of the TMHG so very worthwhile.

I quote. “I am tingling all along the Aka Circuit. You must receive it at your end of the line this time. And Cigbo, that dear little guy, words fail to describe him. He was adorable (in his Christmas message), although I don’t suppose he’d appreciate being called adorable, but he is. This last year has been remarkable in its changes, so subtle, so unseen, yet so real. The gloom has passed, there is harmony and understanding; my eyes are so improved. My son has finished his thesis and I am able, with the help of the Great Healing Spirit, to do the typing for him.

“He has been offered a fellowship in the graduate University of Wisconsin. My daughter is succeeding well in school and is the happiest, gayest mortal now. My husband is changed. There is no greater thing than the power of Love. A million thanks for your attention and your efforts.”

THE HRA BULLETINS HAVE BEEN HELPFUL

HRA George Wallace, writes, “It has occurred to me, Max, that you might like to know the effect – for good – you have been on one person at least, this past year. I am that person. I might say it this way. I have trained in the orthodox manner and have prided myself, smugly, on this. Your acceptance of the “ZNO” has completely changed my opinions on many things.

“It has given me an objective to live for and a calm assurance that I am not entirely alone in my stand against evil forces and the ignorance of others. Better still, I am prompted to investigate, with resultant acceptance, the other great religions and philosophical systems. This is poorly stated, but it all adds up to a grateful attitude packed with excitement as I face the future.”

(Comment: Such warm praise as this is most encouraging to me and allows me to feel that what I am able to do to share the little I know of Huna and related subjects, is well worth the candle which I burn at both ends here at the Study. Hardly a mail comes in but I have a letter or two that warms the cockles of my heart, for student after student, often in very far places, write in the first flush of their discovery of Huna through SSBM to tell me how wonderful it is to find at last a system that helps to make head and tail out of the vast mixture of truths and dogmas in other systems – in other religions and psychologies. More than that, I often am given in turn the most priceless findings in their particular lines of psycho-religious testing and experimentation.)

A RARE GIFT HAS ARRIVED FROM HRA MRS. KINGSLEY TARPEY OF LONDON

In an earlier Bulletin I mentioned the fact that Mrs. Tarpey had for years healed by contact and had used the Bovis Biometer in diagnosis and in the measurement of radiations from objects as well as people. She also painted pictures in oils, blessing the healing power into the materials used. These pictures proved to have very definite and continuing powers of healing for those who sat and looked at them.

Mrs. Tarpey, unable to paint enough pictures to go around to those who, like myself, begged for one, set about experimenting to find what other thing would hold the healing radiations and be easier to provide. A certain kind of woolen blanket cloth was found admirable for the purpose, and she generously offered to make ready a piece of it and send it for our HRA testing and use. It came in the mail a week ago with this note:

“I am enclosing a square of the woolen blanket I am using in radiesthetic treatments. I irradiate the fabric by contact, and measure by means of the Bovis Biometer until the material seems to have ’soaked up’ as much of my quality as it can take. This piece goes up to 500 degrees Bovis. My own measurement this morning on what Bovis called the ‘psychie’, and Dr. Brunler calls the ‘Brain Radiation’ is just over 600 degrees. I test sensitivity by letting a patient hold an irradiated piece in the left hand while putting the right hand thumb point on the stud of the Biometer. I am sure you will have many ways of finding out what this way of sending the influence can do. I will try to think up other experiments to send you. I am deeply interested in all you tell in your Bulletins about your work.”

I am personally much indebted to Mrs. Tarpey, and am sure that the entire HRA membership will join me in my delighted thanks. I ran preliminary tests with the Bovis Biometer and found that when someone held the 8×10 square of gray material, their Biometer reading rose sharply. I am now waiting until the next visit with HRA Cameron to get him to run a check on my several tests with the Aurameter. The “ikonized” square of cloth seems to send out rays according to how it is folded. In a roll, it sends out a ray that pushes the tip of the Aurameter away strongly even at a distance of three feet. At the sides there seems to be a pulling force, and over the square when laid flat, there is a large and extensive aura structure. I am using it, together with the ivory ikon from HRA George Sandwith, and a specially treated sponge given by Rev. Jessie Curl (Hoo`la’s invention), in the TMHG to try to send out these additional radiations of healing to all those who have written a letter to go into the TMHG collection and have thus established an aka thread of contact for this use. The cloth itself seems to have a prickly feeling or tingle hardly to be expected even from a fabric of roughish, felted wool.

HRAs John and Nada Anderson, at whose place we held HRA group meetings for over a year, dropped in to join me at the afternoon TMHG period just after the cloth arrived. Mrs. Anderson is a gifted psychic and was able to sense a fine golden light around the ivory figurine, also a spirit of very high grade connected with it. The cloth and sponge gave no such impressions, but when the prayer action was under way and my hands and the objects were in contact with the letters in the box, she saw a very white light gather over them, and then many hands appearing above my own as if taking part in the healing work that was being attempted. She feels that we have a very fine and very strong force center here.

ABOUT ASTROLOGY

I have been corrected by several HRAs who are astrologers of long experience and who speak with authority. They all assure me that if the horoscope is correctly set up, and then correctly read, it is highly reliable. Manley P. Hall said once in a lecture on the subject, that he considered the score of hits about 50-50 with the good readings of horoscopes. I fear my own failures in reading my horoscope come from very poor reading. It is probable that I read expecting to find definite events in my progressions instead of general trends. How much there is that we need to know more completely and in finest detail.

MAY I TAKE THIS OPPORTUNITY to express my deepest and most sincere appreciation of those of you who have been with HRA and me for the greater part of the four years since we began our work together. I wish there were some special form of recognition I could offer to show what your unwavering understanding and support has meant to me month by month and year by year. There are only a few of you, and there have been perhaps a thousand who have come and quickly moved on to other things.

On the list of those who have been aboard the good ship HRA for three years, there are many more, and these of you are almost as greatly appreciated. Of course, the length of time is not the real measure of the quality of the membership, and some of the most recent arrivals promise to be unfaltering pioneers to stand long beside us. So, shall I say that all of you who have gold stars due in your records as HRAs are, at this birthday time, extended my warmest greetings and renewed thanks. I have a strange inner feeling that we have just been passing some unseen landmark in our work together, and that something new and highly illuminating is on the way to us. Perhaps we will soon find ourselves beginning a new and broader phase of the research and testing. Last week I asked for a dream to symbolize what was ahead. I got one of clearest water – spreading far and wide.
M.F.L.

January 1, 1952

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.

MUCH TO MY AMAZEMENT…

I am able to announce (as the New Year approaches to within less than five days – keeping my fingers crossed, of course) that we are still HERE. The earth has not swapped poles (as predicted for 1937); no new ice age has frozen us in our tracks; the Korean War has neither ended in starting a world conflagration nor in our boys being driven into the sea. I am particularly gratified to be able to announce that the warning preliminary quake in the West Coast country – which was to have presaged a second great quake – was two years behind time (as of the Christmas Day just past), and the entire Pacific Coast has not yet been shaken off into the Pacific deeps, followed by tidal waves to reach back as far as Salt Lake City. I also am able to point out the fact that the end of the world has not come, despite its prediction every year since about A.D. 33. Like the sturdy Greek of mythological fame, who was shipwrecked and who rose on a rock to pound his chest and cry, “I am safe despite all the gods!” I venture to mount my rock and lift my voice. True, Neptune may rise and prod my rock with his trident, but …. well, again, he may not.

ON THE CONTRARY, I will venture to announce that our HRA prayers for world peace show very bright prospects of being well on the way to receiving answers. Guidance on the part of the Great Po`e Aumakua appears in the caution and circumspection with which our former political and military hot-heads are meeting explosive situations. Instead of rushing to use the new atomic weapons whether or not we destroyed ourselves as well as the enemy, we have shown the first general signs of budding sanity in all the centuries since war was invented.

THE PYRAMID PROPHESIES

The Pyramid Prophesies begin now to stand out clearly for what they actually are: pure invention. It takes courage to say this to a group of seasoned occultists such as is represented by HRA, but after considerable careful consideration, I believe I can defend my statement. Yes, I know all about the claims that the first low passage from the Grand Gallery had the right length in “pyramid inches” to indicate the exact time from the beginning of World War I to its end. But the fact that this was pointed out after the event, and not before it, makes all the difference. In any form of prophesy, no matter on what it is based, the correctness of predictions simply cannot be proven by pointing to the past unless earlier predictions were correct for it as well. I eagerly admit that many psychic and dream predictions have been correct, and so demand at least respectful attention if a part of the predictions still remains in the future. But, when men excitedly begin to match bits from the Old Testament and from Revelation as well as the whole of the New Testament, I demand the right to rise up on my hind legs and question their dogmatic assertions in a large way. For instance, when they insist that the Great Pyramid says that Adam was created in 4044 B.C., and that man and the Pyramid Measure of civilization must begin then, I turn to throw in with the geologists, biologists and anthropologists.

IF THE ANCIENT NA KAHUNA had a part in building THE GREAT PYRAMID, claimed by the last of na kahuna whom R.W. Stewart found in North Africa, it also would seem logical that they would preserve in some form of symbol, an explanation of what they believed concerning the nature of man as held in their “SECRET” (Huna). So, having cried “Fie!” on the “Pyramid Prophecies,” let me follow the example of His Holiness at Rome, and promulgate a dogma of my own relative to Huna and the Great Pyramid. (All HRAs are always allowed to cry their “fie” at anything I have to say in the Bulletins, please remember.)

THE LARGE CHAMBER AT THE TOP (A) stands (I state dogmatically to make presentation easier) for the Aumakua. It holds the Huna position of “UP” above the next lower chamber marked (B) which is the Auhane or conscious mind. The cave far below in the base of the pyramid (C) is the Aunihipili, subconscious, “id.”

ALL PASSAGES represent the aka cords or other means by which there is interchange of mana and thought-forms and possibly travel of the aka bodies between Aumakua, Auhane and Aunihipili.

THE PASSAGE FROM THE OUTSIDE (4) leads directly down to the “dark hole” symbolizing the abode of the Aunihipili into which the Auhane cannot intrude. Through this passage comes the direct sensory impressions from the outside world – sights, sounds, smells, etc. However, the Auhane and Aumakua can come down their passages to stand above the low passage and check what impressions come in by way of the senses and 4. It will be noted that where the descending passage meets the ascending, the latter is plugged by THREE granite blocks to indicate the difficulty experienced by the three selves in passing on the meaning of the things seen, heard, etc. Just below this plugged point was a grilled door blocking the Auhane from entering the lower passage. This grill represents the “screen” of rationalization over which the Auhane can preside, and through which, under normal circumstances, no sensory impression is allowed to pass to be hidden in the cave of the Aunihipili memory, or aka body, unless it has been rationalized and given its proper meaning and relation to other things. At 5, in the ascending passage, are three girder stones surrounding the passage, possibly repeating the symbol of the THREE selves, three manas and three aka bodies of Huna.

THE AUHANE (B) is set off on a side passage (2), and has to stop what it is doing and come out to the main passage to contact the Aunihipili and see what is going on. On the other hand, the Aunihipili and the Aumakua live at opposite ends of connecting passages and, when joined by the Auhane (as in its direction of a prayer-action) use the Grand Gallery passage (l), high and fine, but almost blocked where it enters the High Chamber to contact the Aumakua. The blocking “low passage” represents the difficulty encountered in making free and perfect contact when fixations form such a pack on the back that the low passage cannot be negotiated.

THE “WELL” (3) is for the use of the Aunihipili and it only. It is the path used in secretly forcing up compulsions, guilt fixations and the like to block the Auhane from the passage to the Aumakua. In this well is a small cave in which the Aunihipili hides its unrationalized and unscreened fixations. These it can force upward upon the Auhane without being hindered by the three girder stones in the normal passage of intercourse. Moreover, the opening of the well is placed just slightly at one side of the point where the Auhane must come out of its passage to get into the descending passage or into the Grand Gallery. It can hardly escape being contaminated by what comes rushing at it from the well – doubts, fears, compulsions etc., that drive it back.

The EMPTY COFFER in the chamber of the Aumakua remains empty unless the combined efforts of the Aunihipili and the Auhane result in getting through the passages to place something in it. (Words used by na kahuna frequently give the symbol of “placing something” in a higher place.) What is placed in the coffer is resurrected (in THREE days or on three levels of being) and materialized as the answer to the prayer embodied in the thought-form picture. In the antechamber are three upright segments indicating the three manas that must be mingled to get results. The passage into the chamber of the Aumakua enters at one end, so that we who approach cannot get a clear view of the chamber and coffer at the side.

THE BLANK SPACE LEFT HERE is to be used by you to add to, or take from, or correct my dogma and to add a few of your own. Luck.
1.
2.
3.
(If you hit a jack pot, let me know. MFL).

HAUNTED PEOPLE

A new book by Dr. H. Carrington and our Dr. Fodor. It is the story of the Poltergeist down the centuries, and is important because it embodies the recent findings which tend to indicate that the poltergeist is not a ghostly entity as formerly supposed. The book jacket gives an excellent idea of the modern conclusions. I quote:

“Both Carrington and Fodor take the view that, at certain periods in the life of a somewhat abnormal human being, the excess vital energy, owing to suppression, turns on itself and, becoming intensified, splits off from the original personality and forms a separate entity. In the majority of instances of Poltergeist phenomena, they have been traced to girls just entering puberty.”

Dr. Carrington tells what happened, when, how and to whom, in reviewing 372 cases. Dr. Fodor reports more cases, many of them from his own psychoanalytical practice, and tells of the fact that when the fixations of the patient are brought to light and drained off, the noises and racketing stops.

While something was said about confining the phenomena to explosive sounds, such a limitation was rejected as the book progressed. Dr. Carrington gives accounts of physical phenomena of almost every kind from apporting to transportation of the living. Dr. Fodor avoids nothing in reporting the cases upon which he worked. (The inscription in the book kindly presented to me reads in part, “Shiver your timbers” – which is most appropriate indeed.)

After reading the book, one is left with the picture of abnormal individuals unconsciously producing great stores of mana, storing in it projected portions of their low aka body, and allowing it to be used in accordance with the complexes, traumas, unconscious hates and fears, etc., of the Aunihipili. (I speak in terms of Huna, which we all understand and which offers the only definite system containing well defined elements such as low aka and low mana, to say nothing of the fact that the low aka can project a “finger” or a full figure, hand or what not – usually invisible – and, directed by the Aunihipili from its hiding place at the end of a connecting aka cord of connection, can break glasses in air, start fires and even carry away the physical body held in common with the Auhane, as in the case of the Bell Witch which is described at length.)

Very naturally, neither of our good friends had space, and inclination, to try to explain the Huna ideas to a public already very reluctant to accept the information in the simplest possible terms. The scientific value of the findings of Dr. Fodor give much promise. He suggests that Psychical Research has gathered the data on externals, and that, having arrived no place, should now turn over the study of mediums to the psychoanalysts – who, if the present findings can be expanded and validated all along the line, may come very near to drawing a clear line between the genuine “spirit communication” and the great mass of purported communications which contain recognizable lies or offer meaningless statements to sitters. These unreliable statements, Dr. Fodor finds, are very similar to dreams and associations and are useful to psychoanalyze the medium – who, he further finds, is usually in need of such help. (Haunted People, $3.50, from Dr. Nandor Fodor, Park Central, 7th at 56th, New York City. Published by Dutton.)

REV. JESSIE CURL AND HOO`LA

Rev. Jessie Curl and Hoo`la have created much interest among HRAs, many of whom were able to attend her meetings in or near Los Angeles in the past two months. Some took a series of healing treatments, and of these, an encouraging number were benefited to some degree. Several letters (not from HRAs) have come to me telling of excellent healing results. Rev. Curl has as yet no plans ahead, and it is impossible to tell what places she may visit or when. The best I can do, under these circumstances, is to invite you to send letters for her to me, so that I can forward them to her when she lets me know where she happens to be at the moment. Last heard of, she was leaving San Diego after a stay there, and planned to spend Christmas with old friends elsewhere. I have not had the opportunity to spend time with her directly since I reported our earlier visit. The picture of “Hoo`la” stands on my little prayer table set-up and he is asked to help us all at the TMHG periods (as is the new ivory icon).

HRA Charlie Kenn worked over the verbatim record of what was said by Hoo`La and writes that he seemed in one part to be explaining that he was annoyed and the mana supply was weakened by much pulling back and forth by the three spirit guides of Rev. Curl, although he managed to hold the top place and use what mana was left after the struggle. The word which I took to indicate that I was being accepted as an adopted child by Hoo`la, has also the meaning of “cave” which is sometimes used as a symbol of the medium, so he might have still been explaining the struggle between himself, the Hindu and the Tibetan guides for control. In Samoan the name Hoo`la, which is the Hawaiian form, would be closer to Fu`ola, but would still not be typically Samoan, as would the word fa`a`malolo. Too bad we could not get Charlie and Hoo`la together to converse and straighten things out. Charlie explains in another part of his letter the part played in healing by a complete and unquestioning faith. I quote:

“This steady, consistent holding to a positive thought is called hoola (hoo`ola: cause life), and in the language of the kahuna it has a special significance. The thought must be held without the least doubt or suspicion, or desire to see the hidden wheels go around. Such doubts or desires break the aka thread. This condition then is called, literally, kanalua, meaning to choke off two elements – to separate the Aunihipili and the Aumakua. Thus, the kahuna would say, ‘Ua hale ka pule’ ([the] invocation has sinned, (missed the mark.)”

He says also, “The fact that she was able to cause a mole (ila) to disappear, is good kahuna practice. The further fact that it reappeared indicates, as she said, that it needed going over again a few times. Some day she should be able to bring about instantaneous and permanent healing as she is on the right track – provided she always holds to the positive thoughts in all that she does. Constant practice (hoo-mau) will give her the ability she so richly deserves. The fact that she did not know a thing about Huna when she gained the healing power indicates that, while she does not display certain Huna abilities, she did not come upon them by or through a knowledge of Huna. Rev. Curl, obviously, does not speak or understand Samoan or any other Polynesian dialect, and so it must be that it is through her mediumship that she speaks in an intelligible manner.”

(Many thanks, Charlie, for helping us on these points. MFL.)

THE IVORY IKON FIGURINE GETS TESTED WITH THE CAMERON “AURAMETER”

After dinner on Christmas Day, HRA Verne Cameron came up from Elsinore to bring the gift of the china figure of a kneeling Madonna (without child) which was mentioned a Bulletin or two back as having been blessed with as great an outpouring of emotion as possible to turn it into an icon or contact center in so far as might be possible.

First the little ivory figurine of the Japanese lady with cat was tested. It was at once found to have an inner and an outer force or radiation cylinder surrounding it, and, when stood on the floor, reaching up ten feet to the ceiling – with no telling how much farther up. The inner cylinder was about 20 inches in diameter, and the outer cylinder 9 feet. From the left eye, as found with most normal humans, extended the usual rod or ray, in this case about five inches. (Mr. Cameron has found that this ray from the living left eye seems to go out to contact the things at which one looks. There is a possibility that a return ray might be picked up by the right eye if it could be measured.)

Above the little 6 inch ivory icon, at about 40 inch intervals, there seemed to be a rather vaguely outlined series of duplicate figures similar to those found above the living (such as myself in tests described in other Bulletins.) These seemed to reach also to the ceiling, but were small and hard to measure with certainty.

THE CHINA MADONNA icon has the peculiarity that, whereas other objects and all people seem to push the knob of the Aurameter away, the China figurine pulls it toward her. In addition to having a large surrounding aura, she sends out a powerful ray in the direction she is set to face. We placed her on the front steps facing down the street, and Mr. Cameron was able to trace the beam for well over 200 feet despite the trouble encountered in crossing a strong radiation from underground water in making the test. Under his guidance I was able to locate the boundaries of the seven foot stream of underground water, also to pick up the beam from the figure at several points.

INSTRUCTIONS FOR THE USE of the Aurameter were stenciled and run as an accommodation to HRA Cameron earlier in the week, and I decided that they were of such general interest that I would include a set in this Bulletin.

In addition to what was told in the three instruction sheets, I was told something new and most important – which helped me greatly in my own efforts through daily practice to learn to use the Aurameter presented to me as a gift by its generous inventor. This new thing is best understood if one first reads sheet 3 of the instructions and notes in the very crude drawing how the ball of the thumb and knuckle-inside (2nd joint of first finger) are placed on the sides of the base of the pointer to prevent it from swinging too far to one side or the other when it is pushed away or attracted. The new trick is to let the wire touch the thumb or knuckle very lightly and because it does touch, it becomes possible to note the slightest change in the pressure as the Aurameter is moved to or from the object tested. My score was immediately improved when I learned this aid to sensing the force exerted on the pointer and head.

Dear Aunties and Uncles (and spessully Fellow Sprinters):

ME, and boss, are sending terrible BIG LOVE & GREETINGS to all of you to have in your stockings Christmas Morning.

I already got a whole shelf filled with wunnerful cards from you, and boss lets me have his to stand up and bat over and chew and ammire no end – so thanks for ME and for hymn (Noel, Noel) (Guess that was some kind of a forepaw, but try not to mind it and remember the kind part, this being the season for being kind and things.)

I hope that on Shishtmust Eve when all that “shishing” about who is to get what and where it is hid on the top shelf in the crosett off the hall or in the seller or garage, is over, you can settle down on the rug in front of your boss’s fire and sorta begin to take it easy. I’ll be thinking hard about all of you, and boss will turn on the radio and see if he can find some nice Auntie telling the story of the “Rittlest Rangel” for ME, because that is the story I love better as anything. Maybe you never heard it? It is about a very small rangel about my size, and just like ME, he had a little box – undoubtedly a cigar box – and like ME all he had to offer was what he had in his box when it came time for wanting to make a terrible wonderful kind of present to someone who wanted terrible bad to do something wonderful BIG to help make the world a good place for people to live. Anyway, it was the best present of all – naturally – and the Rittelest Rangel was all warm and happy inside – like ME and boss hopes you will all be while you wait for Sandy Claws to come down your chimney!
BIG LOVE from CIGBO (and boss)
MFL

December 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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE SUN RISES EVERY DAY

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

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

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

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

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

CARBON AND MAGNET REPORT

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

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

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

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

MUCH EXCITEMENT OVER THE NEW “Aurameter” of HRA CAMERON

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

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

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

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

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

November 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.

NEWS FROM THE STUDY

THE BOOK which I have been writing on for the past six months as a means of making a living, has been completed, but, for unforeseen reasons, will probably NOT BE PUBLISHED. I wish to express my deep appreciation to all of you who kindly asked me in advance to reserve a copy for you. Should plans change later, and the book be printed, I will announce it.

HRA Dr. Nandor Fodor offers consolation for all HRA book worms, however, in a letter just in. Any of you who like to buy new books bearing on the mysteries and puzzles of the submerged part of our consciousness, may have a copy of his book, THE SEARCH FOR THE BELOVED for $3, or, as a combination offer, with the NEW APPROACHES TO DREAM INTERPRETATION, for $7. Add 12 cents postage for each book and tell Dr. Fodor to whom you wish him to inscribe the books. His address is, The Park Central Hotel, 7th Ave. at 56th St., New York, N.Y. Both books have been reviewed in the Bulletin, and either one is a delight to one with a love of the newest information on the psychological puzzle of the subliminal. Dr. Fodor deserves warm thanks for making it possible for the HRAs to get his books at special prices through him. (By the way, if any of you have a copy of his ENCYCLOPEDIA OF PSYCHIC SCIENCE from which you could be coaxed to part, will you let me know, and set your price? Two HRAs desire very much to get copies. Last quotation on them was $15, only there weren’t any.)

HRA Elsa Barker, writer, student and most penetrating judge of the materials of our field of search and research, writes from New York to call attention to a page (Pg. 11) of statements from Dr. Fodor which cover much new ground in a few lines. I was also struck with them and made to pause and ponder when reading the copy kindly sent for review. I quote: (From NEW APPROACHES TO DREAM INTERPRETATION)

“These are samples of the endless ways in which dreams may represent the ordeal of our arrival into this world. Sometimes the dream is so precise that one can reconstruct the story of a delivery of which the dreamer has no conscious knowledge. A regressive fantasy is not necessarily the right explanation. But could the facts be recorded in the mind of a newborn child?

“The question is bewildering because we know little of unconscious mental processes and only grudgingly admit that such processes exist. We must make the admission because every successful psychoanalytic integration speaks of some principality or power which has control over the TOTAL content of the unconscious. Without such power, the concept of the unconscious ‘mind’ is meaningless, as ‘mind’ involves the ability to comprehend and organize. It is also evident that the integration of a personality is more dependent on unconscious than on conscious cooperation. Something in the patient’s mind must desire ‘becoming whole’ and must see to it that the proper time and the right material should come forth in dreams and associations. We may call this principle the integrative design, the soul or the higher self; the name does not matter.

“I prefer to call it the organismic mind. Before birth, whatever faculties the organismic mind possesses, are turned inward. From the moment of birth they are turned outward.” (Underlines are mine. M.F.L.)

MORE ABOUT THE USE OF THE MAGNET AND CARBON

From HRA Dr. Oscar Brunler – He has carried out experiments with the “VITIC” and has found that the magnet along with the carbon give beneficial results very often. He also has found the use of the magnet generally beneficial when used without the carbon. However, he gives this warning. The magnet should be tested with a pendulum to determine which pole of the magnet is the one to press the ball of the right thumb against during the holding period.

INSTRUCTIONS: Lay the magnet on the table. Place the right hand so that the ball of the thumb, not the tip, is opposite one pole or leg of the magnet at a distance of about four inches. Now, hold the pendulum so that it swings in the space between magnet pole and ball of right thumb. (Pendulum being held with the left hand – or reverse for left-handed HRAs.) If the pendulum swings back and forth between thumb and magnet pole being tested, that is the right pole over which to place the thumb ball flatly (leaving the other pole untouched). If it is the wrong pole, the pendulum will not swing in any direction.

Dr. Brunler, in his experiments when first testing “Vitic” force, discovered that by holding the thumb over the wrong pole, it caused severe nerve reactions – in his own case a sharp sciatica in the right leg lasting for four days. This led to the pendulum test, and with the correct pole used, the results were stimulating and beneficial. It is to be taken for granted that each person should test to find out what gives the best results for himself – size of magnet or magnet and stick of carbon, length of time held and any other variation, such as ball of thumb over the proper pole, or other bodily application to the pole. (The horseshoe type of magnet is held by Dr. Brunler with the ends up, lightly grasped with his fingers in his palm so that his thumb can be applied to the correct pole – held nearest the thumb – and the other pole be left uncovered and pointed upward. A straight bar or fragment magnet could be held with the right pole upward and the wrong one downward.)

We have no definite idea of what the magnet and carbon do to the body or to the mana or vital force. The iron in the blood does not respond to magnetism, so we learn. Something, however, seems to happen. I find that I begin to breathe more deeply and that I seem refreshed after two minutes. Longer holding seems, with me, to make no additions to the beneficial effects in my case. It will be noted that HRA Verne Cameron found that a 20 minute holding caused him to lose for a time his ability to sense underground water flows. His 12 year old son became nervous after a similar period of holding. In both cases, magnets were of the bar (fragment of junked magneto magnets) type and the wrong poles may have been used, or the wrong sizes and time periods. Rough drawings may clear the matter of poles:

1. End of horseshoes magnet or one pole of bar magnet
2. Correct direction of the pendulum swing when the right pole of the magnet is found.
3. Thumb position

CORRECTION

THE PRICE OF THE BOOKLET ON VITIC was given as half of what it should have been. This owing to my having before me an early and incomplete copy of the booklet. When sending to HRA Meade Layne (see address in Bul. 65), send a dollar and postage for the new and larger booklet. ($1.08.) If you are missing the treat of having the B.S.R.A. releases and the ROUND ROBIN magazine, ask about them, or send $5 for the combination subscription and a list of the many valuable mimeo booklets. You may have lost the address, so I’ll give it again. Meade Layne Publications, 352k Adams Ave., San Diego 16, Calif.

THE EEMAN CIRCUIT

The Eeman Circuit, which is described in the works of an English experimenter, L. Eeman, is the subject of much discussion in radionics circles these days. Some HRAs are trying out the circuits and are having a variety of results, some not as good as had been expected. The circuit is made by fastening six feet of insulated copper wire to a copper or brass handle on one end and to copper wire or meshed strands as in the “Choreboy” pot cleaners after they are made flat. Two of these outfits are used. One is placed under the base of the spine of a person lying on his back (the screen wire or choreboy end). The wire with the handle to be gripped in the left hand, is brought out from the screen and held in the left hand (or reversed to go in the right to test the different reactions). The second screen is placed under the head and the wire brought out so its handle can be held in the right hand. This is the “Relaxing Circuit,” if I remember rightly (my copy of the Eeman book is out on loan), and is supposed to help one sleep better and to benefit generally.

Eeman has done much work testing similar circuits. The idea is that the bodily electricity (our mana) will be picked up by the screens and caused to flow along the wires to the hands so that changes in the normal flow are brought about. The supposition is that natural flows may have been changed in some way. This is akin to the magnet and carbon experiments, and I wish to pass on here a warning that some people may pick up too much copper for their good from the flow, which seems to carry with it metals and drugs placed in the circuit. In a recent case in which zinc poisoning was diagnosed, it was traced back to the use of white adhesive tape containing zinc oxide. This tape was used to cover the ends of ragged screen sheets and also the wires at the handle ends. There is a difference of opinion as to whether or not the mana force will flow as well along silk cords, as it appears to do in the Brunler-Bovis Biometer. My own thought on the matter is that the aka thread is the real conductor, or the aka body of the individual, and that the mana flows on the aka substance in direct response to the will of the Aunihipili, who in turn may be acting under instructions from the Auhane. Much advanced experimental work is now going on in England with the “electronics” type of instruments used for diagnosis, for treating, and for many other purposes. It looks very much as if we were closing in very rapidly on much new and very enlightening information in this corner of the field.

THE STRANGE CONES of HRA Verne Cameron

[These] also belong in the forefront of investigations in this part of the field because he collects a force unknown to physics and which can be measured only by his dowsing instrument at this time.

This is a fascinating story in itself. Mr. Cameron was trying to find a way to collect and strengthen the radiations which dowsers sense coming up from underground water flows when locating wells. He wondered if wire coils would gather and intensify or focus the radiations, and made up circles and cones and coils. None did the work of picking up the water radiations as he had hoped, but in testing them with his dowsing instrument he was surprised to find that they picked up a force which seemed to come out of the air.

Unlike a cone which would reflect light or which would act as an amplifier of sound – sending light or sound from the large end of the cone – he found that the large end pulled in the force and condensed it into a beam of force about an inch in diameter, and which was projected in a straight line from the opposite side of the cone, from the point. This beam was so increased in strength by being condensed in the cone that it shot out in a strong, straight line that could be traced for as much as half a mile (as in his one major test), apparently with the force undiminished.

The beam was found to follow a copper wire attached to the tip of the cone, and that several cones could be hooked up in a string with wire, then the beam led off along a wire for test purposes. In one test (hoping that the beam would make plants grow faster and better) the wire was buried a few inches under the ground in the soil of his garden. A package of radish seeds was halved and part planted in a row over the wire, the other part in a similar row ten feet away from the wire. The seeds over the wire hardly grew enough to make a showing, but those at a distance came up thickly and grew in the regular way. Water and other conditions were kept the same for both rows.

Following this lead, Mr. Cameron tried applying the end of the wire to his arm to see if it might kill out a trichina infection in the muscle (an unfortunate condition with which he had been contending with not too much success). By experimenting, he found that if the wire was held pointed down against the skin over the trichina pocket for 20 minutes, it killed the infection but not the living tissues of his arm.

The most force is collected when the cones are connected. His present test set contains three cones made up of aluminum sheet material with a wire-hitching post in the point of each. The cones are about 22 feet across and pitched to fit the angle of a carpenter’s square on the outside. They pick up the force best when hung by the edge at a distance of over 6 feet from the ground. Here is a rough sketch of how three of them are hooked up in a try for a “cyclotron effect.”

Cones hung around an imaginary tree and beam shooting out in a straight line from end of wires. Note wires connecting cones from inside of one cone tip to outside of the next.

This set of cones was nested and being carried in Mr. Cameron’s car recently. He found his back so hot he thought the seat was on fire, but investigation showed only the cone points aimed at his back. The position of the cones was changed and the sensation of heat vanished. No harm was felt as a result of the happening. Eventually, when/if/ever we have our great HRA laboratory, experimental work will be done to see what can be done with this force. Meantime, Mr. Cameron carries on energetically in what spare time he can find. Last week he drove to the city to be with me and carry on more tests of the invisible shapes and figures above the head. This is what happened:

THE INVISIBLE FIGURES ABOVE THE HUMAN HEAD AS FOUND BY CAMERON

The fantastic becomes more and more fantastic in this investigative angle. Expecting Mr. Cameron, I invited HRA Mrs. D.D. to come over so that we might test her for figures above the head. She is a very much experienced searcher and student, of mature years, and one who should have all possible development of figures by now over her head.

An extension ladder 28 feet long was put to use to get Mr. Cameron high enough to feel around in the air above heads to see what might be found at the highest level. He climbed the ladder by degrees, testing as he went. The usual halo with the center hole was found above my head, a cord leading up to the first figure, which stood about three feet above the halo and which was about the size of my physical body. From its head rose an invisible cord, and, without a second halo, it opened out into the second figure, again the size of the body.

After carefully outlining the second figure with his instrument, which swings away from the invisible figure as it is about to touch any part of it, Mr. Cameron found a cord leading upward from the head, but was unable to follow it. He had already left the top of the ladder and had mounted to the top of the brick chimney. I laid myself out flat on the lawn at the base of the chimney, reducing the height of the figures in the air by six feet, and the investigation continued (to the evident surprise of those passing on the busy street – mostly in cars and buses). Above the head of the second figure, the cord lifted about three feet and ended in a ball about 2 feet in diameter. Something seemed to be fastened to the north side of the ball, and, after much feeling around with the instrument, it was found to be something about 18 inches wide and about 4 inches thick, which fell like a curtain, unevenly, down to the level of the top figure’s shoulders. What it was, neither Mr. Cameron nor I can guess, unless it is some new growth or flow of force in a static position. Above the ball there was NO CORD – nothing. Considerable time was spent to make sure of this. No aka thread or cord leading “up” was found – no trace. We speculated that such a cord reaching to the Aumakua might only appear and come into active use during prayer-actions. Perhaps later we can test this angle.

HRA Mrs. D.D. was next tested, and also found to have two figures over her head, but owing to the difficulty of having a lovely and dignified lady stretched out on the browning grass, and to the fact that Mr. Cameron was getting psychically tired and did not feel equal to mounting the chimney again and balancing himself on it, we were not able to find out what might replace the ball and curtain of my test for Mrs. D.D. As it was growing late, tests on other members of my family were put off.

Mr. Cameron sketched for me the figures as he found them for me, his daughter and his son. I will try to give an idea of them.

Figures outlined above heads by HRA Verne Cameron with his dowsing Instrument

#1 is his son, Larry, 12, who had wing nubs and a halo, but no figures except the 2 foot ball

#2 is his daughter, Estrella, 24, with larger wings, a halo and one figure of the the size and outline of her body. No second figure, but an inverted cone

#3 is MFL, 61, with long wings, halo, two figures, 2 foot ball at top, and curtain falling from north side of ball. HRA Mrs. D.D. 65, had same figures as far as measured to top of head of her second figure.

REV. JESSIE CURL AND HER WORK

Huna Research Associates will remember that in recent Bulletins I have told of Rev. Jessie Curl, the English housewife who accidentally discovered that she was highly psychic. She first developed the ability to contact the spirits and to give messages at Spiritualistic Church meetings. Her clairvoyance increased. She traveled to Australia and India, and spent some months in Canada and U.S.A. On one of her voyages she stopped in Samoa, and while there became psychically aware that she had attracted to her the spirit of a Samoan chief who was also by way of being a kahuna of parts, and whose name she got as “Hula.” Later this was corrected to H00`la, meaning “To heal” (“Cause light”) (Pronounced Hoo-la, as if each “o” was long, and la as lah.)

When she left Pago Pago, Hoo`la went along. He contended for first place with her as spirit guide with a Hindu and a Tibetan, managing soon to replace them rather completely and to cause a change from simple clairvoyance and message work to healing. He often took over when she was in the trance condition, and, little by little, he induced her to use healing methods of his choice.

In London, a famous artist who sees psychically and draws portraits of spirit guides, invited Rev. Curl to have a picture done of the Tibetan guide. At the sitting, Hoo`la took over her body, set up a clamor, ousted the other spirit, grabbed crayon, and began drawing the picture himself. The artist agreed to portray him, was given back the crayon, and there resulted a remarkable head, massive and square, typically Samoan, grim and still kindly.

Hoo`la soon demonstrated great healing ability, working through Rev. Curl. He impressed on her the need of breaking down the conditions in the aura (aka body) of the patient with passes of her right hand – passes of a fluttering and rapid scattering motion – while putting the healing force into the sick part by pointing her left hand directly at it. She was able to locate the sick parts psychically, say what caused the trouble in most cases, and to bring about a complete and permanent healing in a large part of the cases in either three or six or nine treatments. (Treatments ran in multiples of three for some unknown reason.)

The healing power demonstrated, the urge to travel and heal became strong. In order to do this work, she accepted ordination as a Spiritualist minister from the hands of good friends, and her work and travels began in earnest. Having no knowledge of the lore of na kahuna, she still came to understand that contacts had to be established with her patients and a form of healing energy transferred with the held intention of healing. Once the contact (aka thread?) had been established, the healing continued steadily, even after the treatments had stopped, until a complete healing was brought about. She came to stand on a platform, point to someone in the audience (sometimes with her elbow) and make a contact along which she could send the force, often causing immediate freedom from pain and healing. Not knowing what else to call this force, she thought of it as beamed cosmic force. (High level of mana?)

Not long ago, and quite by chance, she became acquainted with an exceptionally well-informed and able student, HRA T.C.R., who at once recognized in what she did all the earmarks of Huna being put to use in various ways short of the release of fixations of an obscure and major nature. He introduced Rev. Curl to Huna, gave her a copy of my book, and set her right on a number of matters. Very shortly, the name Hoo`la came as a correction of what she got as Hula. Letters were exchanged with me, and as her present tour continued on the West Coast, from Vancouver, Seattle and Portland, I received letter after letter from those whom she healed, giving me the details of their own cases and those of their friends. The proofs soon became most impressive.

Last week Rev. Curl and her husband, David Curl (a lesser healer and fine man), came to Los Angeles. I watched her work at a small church, accepted her invitation to tell her audience a little of the background of Huna lore, and had the opportunity to become better acquainted.

I would say that her healing ministrations rank with those of the famous Harry Edwards of England. She seems seldom to fail to give some relief in one treatment lasting hardly more than a minute or two, and often remarkable results are obtained so rapidly that they may properly be classed as instant healings. Goiters vanish, hearing and often sight return. There is hardly any condition that can be mentioned that she has not healed. This afternoon (as I cut this stencil) three HRAs, sitting within eight feet of where she stood and patients came to be treated, watched with great care in order to be able to report to me what they observed.

Two cases were outstanding. One was that of a young woman just out of [the] hospital after [a] bad auto accident injuries. One leg was a half inch short and she limped badly. The treatment with the passes and giving of healing force began. The girl suddenly said she could feel her injured leg stretching. In a few moments she was walking normally and a test showed both legs the same length. A second case was that of a woman so stiffened in spine and hips that she had not been able to tie her own shoes for some years. She was able to tie them at the end of the treatment and to pick up things from the floor. Then there was the neck with a “kink” in it so that it could not be moved, but which moved freely in all directions immediately upon treatment. Treatment of facial conditions for a woman on whose cheek was a large red birthmark, resulted in the slow fading of the birthmark as treatment progressed. It was noticed by all three HRAs, who could hardly believe their eyes. After the return of the patient to her seat, the mark slowly appeared again. Much impressed, the observers asked Rev. Curl about it after the meeting. She said that this often happened, and that often, after disappearing for the third time after the third treatment, it did not return. One HRA said, “Rev. Curl stood there with face like an angel pouring out love and healing.”

Earlier, on Saturday evening, it was my privilege to spend the evening with the Curls and hear all about their experiences. Rev. Curl allowed Hoo`la to take control after dinner, and to put me through a strange ritual which I take to be some form of ordination in which he made me an adopted son, then attached to me an aka cord to allow lasting contact with him. A number of Polynesian words were repeated over and over carefully so they could be taken down and translated later via the Hawaiian. There were a number of most unexpected things done, and a journey through our house made with me in tow until a copy of SSBM was located. It was opened and handed to me with every evidence of pleasure and with some urgency. The last paragraph on page 369 was indicated. Read it and share my condition of being impressed and surprised. Prophetic? MFL

July 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.

HOO`LA

A Polynesian spirit HOO`LA, is the name given by a healing returned via the medium-spirit who made contact recently with the ship of Jessie Curl… well-known English psychic, Jessie Curl, when she was stopping over in Pago Pago, Samoa. Elsie A. Keithe, good friend of Huna, via Meade Layne and ROUND ROBIN magazine, got into touch with us and is supplying the information worked with great speed through Jessie Curl, healing as she pointed to one after another in the hall. In her case she had been in pain for three weeks from lumbago, but the pain left her instantly when the healing was sent in her direction and did not return. (This was in February of 1949, so Hoo-la must have been found and taken on as a healing guide before that date.)

Hoo-la (translation: “to cause life or cause light, the symbol of life and health”) claims to have been both healer and warrior in physical life in Samoa. When the medium is in deep trance, he takes over and touches the person to be healed with her hands, causing the sensation of rain drops pattering down on various parts of the body which are being treated (recalling the symbol in the prayers of na kahuna when they said, “Let the rain of blessings fall,” asking for the down-flow of the high mana, supposedly). There is wide scope in the healing. A case is mentioned in which a serious abdominal hernia was about to be operated on, but which responded to treatment and in three weeks was completely gone.

Mention was made of the use of sponges to be laid over parts being treated, and later found to have absorbed “sticky fluids.” More simple mechanisms or physical stimuli may be described in later letters. It is also hoped that some Huna lore may be obtained.

In England there lives an artist famous for his ability to make pictures of the spirit guides of mediums. The story is told that he made ready to sketch the Tibetan guide, but that Hoo-la took over the pencil and began a drawing of himself, with the result that he had to be humored and his picture made. A photo of the original was kindly sent, together with a photo of Jessie Curl. Hoo-la is seen as typically Samoan, square and massive of body and head. At first glance, his square face seems heavy and savage, but, in a moment, the kindly intelligence and strength give the impression that lasts. I have the picture now as a part of my little “shrine” in the Study, and hope that it may attract Hoo-la in off moments to help in the TMHG work with us. My “ZNO” pendulum reacts very strongly before the picture after I address Hoo-la for a few moments. I have for some time been strongly under the impression that we have had good friends on the other side attracted to us and taking progressively helpful part in the work we do together for the mutual healing of body, mind and purse, also for world peace and prosperity, and for the Wall of Protection around our friends whose lives have been entangled in the war dangers, directly or through loved ones. The spirit friends are asked to take mana from the supply we join to make available, then to follow the aka threads from the TMHG letters at the Study so that they may find those asking for help, and help and heal them.

TMHG healing results keep improving

The Telepathic Mutual Healing Group work, with meetings at 3 and 7 daily, California daylight saving time, continues steadily, and from the letters that arrive reporting on results, I would say that we are doing better and better. It may be practice, or we may have attracted spirits or high entities to us to give a hand.

While our goal remains instant healing, we often have pressing need for immediate help, now and not at some future date when we have developed skilled na kahuna. Nor are most of us able to take advantage of such help as are offered through psychoanalysis. For the time we have, whether we like it or not, to live with our complexes and like them – at least get on the best we can with them – while we make our decisions as to what we desire, exactly if possible, to come to pass, follow through by accumulating the mana surcharge, making the contact with the Aumakua, and delivering the mana-picture seed and force of the prayer. This is the Huna method which it is our purpose to test, to improve and to learn to use. However, if any HRA feels that he has a better method, old or new, there is nothing against sitting in with the TMHG and helping as it may be possible.

HRA Geraldine Birch, of California, writes, “This is just a note to tell you that my daughter-in-law is now all right. Thanks so very much. In this case a call was made to ask the help of the TMHG while HRA G.B. worked for the healing. It seems that, very often, one accustomed to the work of mental-spiritual healing can be made more powerful by the aid of the TMHG or a third healer. The secret of multiplying power through numbers – “church” in its basic sense – seems to lie behind this. Also, when one is confronted by a serious problem and it is one which implicates the individual, as a direct threat or through emotional ties, the hindering fears and anxieties which may hamper the prayer-actions are not shared by a distant healer friend, the result being a clearing of the channel and a swift and successful answer to the combined prayers.

HRA Ethel Wood, of Denver, writes, “The pain that I had endured night and day left instantaneously. I was so relieved that I hardly knew how to act. You will never know how much thanks I gave for the relief, for the pain was unbearable. I wanted you to know the good news at once. I still have a lot of pain in my chest. I may have cracked a rib in my fall. It seems to gradually get better. Jerry is improving some. I hope that all our prayers throughout the world will bring peace.”

HRA L. Cornell, of Poland, Indiana, writes, “Every evening at eight o’clock I sit and clear my mind, trying to get more light on the problem of our experimenting with Huna. I gather a surcharge of vital force and give it to na Aumakua to use wherever and how ever they see fit. I ask nothing for myself, but I seem to be getting a benefit of physical health and strength, for which I am thankful… About self-analysis, I don’t get much good of this because my subconscious is inclined to withhold or color the past things.

“I believe that talking to a trusted friend would be good – one with whom one could speak openly of anything in the past. The talk might excite ‘George’ until he would thaw out and bring wanted things to the light where they could be seen and recognized for what they are.”

It has often been found that “talking things out” has had a good effect. A few years back we had “professional listeners” – remember them? Many of us have, in childhood, learned to pour out our troubles to a loving parent, and the Aunihipili may still respond to friends if they can seem to offer a similar love and understanding.

HRA C.T. Hubbard, in a letter from Hartford, Conn., suggests that every third Bulletin be given over to TMHG reports, also that the names of those needing healing be given in the Bulletin. The difficulty in this plan lies chiefly in finding a way to furnish all HRAs with a signature through which to make a direct aka thread contact for their healing when undertaken apart from the TMHG. It would mean that all who desired work done on their cases would have to send to listed HRA healers signatures, and possibly notes to say what condition needed changing. The further difficultly lies in the fact that many do not wish their names made public. We seem to be doing rather well as we are. HRA Hubbard and a few others stand willing at any time to make special efforts in, and aside from, the TMHG for those in great need. Work of this nature has been going on for the insane lad, Gregg, for some time. He, by the way, has had some backsets, but is again coming along. At the high point of his last good cycle he was able to go for rides away from the hospital with his mother, enjoy a little picnic, and converse surprisingly well on a variety of subjects.

Reports on the self-analysis methods show considerable interest

HRA B.S., of Canada, who lost the use of his lower limbs following a bout with polio, has tried with unusual understanding and tenacity to call down healing. He has an exceptional background of study and experience against which to measure the Farrow method of self-analysis. He obtained a copy of the book after reading of it in the Bulletins, and at once set to work testing the method on himself. He writes:

Several points, I feel, need bringing out in the general interest.

• It seems to me well established that complexes or fixations are not only more common than we like to imagine, but that they can be of lifelong harm to us.
• It seems, from a close reading of Farrow, that while almost any method of analyzing or draining off, by analysts, or some other second party – is beneficial, this self-draining-off method, if one is persistent enough, can reach deeper down into the consciousness, and perhaps further back into early memories, than others.
• That while it seems most desirable that about everybody should give consideration to his own needs for this form of examination or exercise, it is but one of several therapeutic measures and cannot be considered a cure-all. In some respects, as I see it, it serves to stress the need of a greater focusing on FAITH, divine or metaphysical healing and, of course, the common physical methods.
• Any shorter method than Farrow’s should be sought for. (An hour a day means almost three years to get in 1000 hours, and 26 years, as Farrow needed them, is far too long.) The finger painting or other methods should be tried. I must comment on the almost complete lack of reference to the religious side of one’s life in Farrow’s book… I wonder if he feels that we are all so basically and incurably barbaric that a pure form of analysis must, of necessity, leave out what COULD be a self-deluding type of hypocrisy. The most pronounced thing I have found resulting after a daily half hour of writing off, is a ‘polishing up of optimisms’… Yesterday and today I have felt like a million bucks!

It was of great interest to me to learn that the ‘polishing up of optimism’ was a common experience with all of us who begin self-analysis and make even a little progress. I had that experience after three hours of allowing my George to take over and write down what he chanced to recall. I mentioned the fact that (see a few Bulletins back) old plans, dreams and schemes to better myself and/or the world and my purse, came to the surface. These had been laid aside in past years as impractical or impossible, and had been all but forgotten. But the Aunihipili seemed to have been treasuring them all the years between, and when given a chance, presented them again, timidly. As in the “writing down” method ,one does not object to, or scold about anything George pushes into the focus of consciousness. My George took courage and gave me the whole dusty, tarnished and bedraggled set of once glowing plans. Then came that strange up rush of optimism and expectation – as if almost ANYTHING was still possible for us to be or do or have or experience. It is this intoxicating resurgence of the sum of the old hopes and optimistic confidences that amounts to what I have come to call the breaking down of useful inhibitions. For at least a day, I was once more convinced that I could set up a system by which all who have learned much outside of colleges could be examined, and could be given proper credits and degrees for studies made alone and without the guidance and sanction of the professors. Again I envisioned the literacy of the nation taking a sudden grand leap upward because men and women could at last be given credit before the world for the things they had worked alone, perhaps for years, to learn. Had my circumstances allowed, I might have repeated some of my youthful efforts to interest men in authority in such a scheme. I was able, however, to talk the matter over with Mrs. Long, and so was I able again, in short order, to realize that (1) such a plan would not make money enough to pay anyone to promote it, and (2) the average person, once having escaped from the classroom, has little need for a degree – has more need for a good television program, and (3) that the world was getting on very nicely with things as they are. The stampede into night schools is still anything but.

Confronted by the problem of what to do with George and his bedraggled and impractical toys which he evidently still treasures, I was forced to conclude whether to slap him down again or coax him along. I chose the latter course, and have told him that the dreams are still bright and glowing, and that one day when we have time and opportunity, we will do something wonderful with them. I am told that the “there living” find great joy in working out such dreams in the more easily molded stuff of life on their side. Yes, George, one fine day in the future – without a doubt…

The anesthesia therapy of Dr. L.J. Meduna of the University of Illinois

Not long ago an article in a popular magazine described the new method of treating psycho-neuroses with “whiffs of gas.” The gas is the comparatively harmless mixture of oxygen and carbon dioxide.

No one knows what happens in the brain when we are knocked on the head by a few “whiffs” and are forced to let go of the Aunihipili, or even move out of the body into the aka for a time. There are several theories propounded, but as yet the only thing of which the doctors can be sure is that in many cases a series of daily treatments may bring a degree of improvement in such things as: “Conversion hysteria, spastic colitis, stuttering, tension,” or in “marital difficulties, inferiority feelings, anxiety neurosis, emotional instability, feeling of frustration and chronic alcoholism.” (From a report by John C. Medeiros, D.C., Chiropractic Psychiatrist..) The insane and those suffering from compulsive or obsessional neuroses seem to get no benefit.

No suggestion is used, although it is to be supposed that the very fact that the patient expects to be helped in some definite way, acts as a powerful suggestion when accompanied by so drastic a physical stimulus – a page from the book of Huna which might well be taken by the doctors. From the Huna angle, there is no present explanation for the cures other than this, unless we add the probability that many psychoneuroses stem from the presence of a spirit or two which have attached themselves to the patient and who cause trouble. This form of trouble is well known in Huna lore, and slightly recognized in studies of “multiple personality” cases. Dr. Carl Wickland, in his day, drove spirits of several kinds away with shocks of static electricity, often coaxing them into the body of a medium as the next step, and then subjecting them to treatment by suggestion and strong argument to cause them to let the patient alone. Often the spirit guides – normal and advanced entities – were able to take charge of the dislodged entities and prevent their return.

The therapy, while still comparatively new, is simple to use and is rapidly being made available to the public. HRA Fred Skene Reinhold, D.C., Ph. C., of 5620 Lankershim Blvd, North Hollywood, Calif., is helping pioneer this field just as he has with the Dianetics therapy plus the addition of Huna elements. He has already taken a special course, installed the needed equipment and is already well along in the use of the method. His letter to me of June 28th reports good preliminary results. I anticipate hearing later that he has bettered the original method through the addition of elements from other systems in the use of which he is skilled.

Special thanks

HRA Mrs. A.B., of Nevada, has written to ask me to extend her thanks to all HRAs who have been taking part in the TMHG work. She writes, “My affairs are improving… Please thank all the HRAs for help as I surely do appreciate it.”

Speaking of spirits and materializations

HRA F.S.M. of San Francisco, writes, “Forty or more years ago there was a materializing medium here in San Francisco. All of his seances were held in full light and the spirits who materialized were solid flesh and blood. They had everything, weight, pulse, heart beat, and were warm and solid to the touch. One woman materialized and asked you to cut off some of her hair and a piece of the cloth from her dress. Whatever you cut away would be in your hands, but the hair or dress would be restored as it was, and at once. I felt of a number of the spirits and, in fact, I let a baby crawl into my lap. He spoke German with a rather mature voice and weighed as much as any living baby of that size. He came from the cabinet and returned to it. Some of the entities popped out from anywhere and returned the same way. One time nineteen entities, including a full size Holstein cow came out. Bingo, there was a cow, and bingo, there was no cow. The cow was just as startled to be there as we were to see her. Most of the time the medium was somewhere in the audience… The women were truly beautiful – just like wax. Some of them had hair that reached to the floor. My voice has enough volume… but some of the entities had voices even louder. Each spirit had its own individual voice. It was the best seance I ever attended, but I failed to learn anything of value from these spirits at any time.

Pendulum picks right cards

HRA Charles Wagner decided on the conventions of having the pendulum swing clockwise or counter clockwise to identify the kings or queens taken from a card deck, shuffled and laid out faces down. “In each trial,” writes his father, HRA H.M. Wagner (test was made in Florida during a recent visit), “there were no mistakes.”

In the work to identify objects placed in small boxes – used to train George to reach out an “aka finger,” a similar code for objects might be made up, agreed upon and used. Who will run a test on that line for us with a pendulum?

More Letters

“Here is to Cigbo; Long may he mew with great satisfaction in all that we do.”

So wrote HRA Dr. Lawrence E. Gaylor of Sparks, Nevada, in sending a generous sprig of catnip to Cigbo. Another HRA says, “Make it easy for us to send in something for Cigbo.” While letters and even verses are welcomed at all times, Cigbo can be remembered VERY easily. He instructs, “Wrap catnip in paper. Put in envelope. Address to ME, care of boss. Write your name on the return corner of the envelope. I’ll take care of the rest here, and we’ll have stamps and stuff.”

Dr. Gaylor writes verse as most of us do prose. In his book, VAGUE VERSES, which I am proud to have on my shelf, I find the last verse in a poem titled “Fun” giving his style and philosophy:

“Let us laugh, let us live, let us love, let us give,
Let us not fret about the hereafter,
When we all learn the style, that of wearing a smile
We will find the Creator made laughter.”

SSBM is still to be had

HRA E.H. asks “Is SECRET SCIENCE BEHIND MIRACLES STILL AVAILABLE? Where ?” Out of the original printing of 35,000, about 3,000 are now left, so my publisher informs me. He can furnish them as usual while the stock lasts. Or they may be ordered through the Study, in which case a set of the illustrations made up for Cigbo’s second “birthday cerebration” will be included as well as the sleep suggestion book. Books autographed on request if ordered through the Study.

“Electric Sleep” Case of premonition, Ghost rocks chair?

HRA J.C.W. of Indiana, sent in three newspaper clippings of interest.

(1) An AP science editor tells of a method of inducing sleep by placing very slightly charged electric wires, one on either side of the head. Patients “fall quickly into a deep, dreamless sleep. Dr. Marion M. Estes and Dr. Harvey M. Cleckley, of the Medical College of Georgia, at Athens, told of treating 110 persons in this way when electric shock and other forms of shock treatment had not done well… Anxieties that had troubled some of the patients for 18 months, disappeared. Depressed feelings improved. Split personality was helped (!). Other troubles that got better were involutional psychoses, the depressions of later life, like imagining food does not digest, or that your heart is bad, when it is not. This certainly begins to look as if the aka body was affected by the magnetic fields forming around the slightly charged wires. This is indeed interesting news. No telling what it may lead to. Perhaps the wires should be used before the “Whiffs of gas” therapy is administered. We are just on the verge of beginning to understand the radiations of the brain as an organ. Later we will understand it as an aka organ in the aka body, undoubtedly.

(2) A case of premonition is described in the second clipping – in a long article with pictures, as of September 3, 1950. Jay Maeder, the owner of the Milwaukee Speedrail Company, dreamed all night of seeing a train coming around a curve at him. Much disturbed, he gave orders that the greatest care should be taken in operating his railroad the next day, and personally took charge of a train loaded with sightseers. For some reason, something went wrong. He saw the same train as in his dreams rounding the bend and says, “I either jumped or was pushed out after slamming on the brakes.” He lived. Nine were killed. We may well ask, who or what gave the premonitory dreams, and who or what pushed him from the engine cab in time? This is certainly, “one for the books.”

(3) The third clipping tells of Floyd Holladays, of Muscatine, Iowa, who, six days after the death of a relative, had a platform rocker begin to rock all by itself. They changed it from place to place and from room to room, but it continued to rock for 37 days – and was still rocking at the time of the news dispatch last April 29th. No reason could be found for the rocking. HRA J.C.W. remarks that possibly the “electric sleep” mechanism might be used to advantage as a part of sleep suggestion.

Message to all HRA Radio amateur HAMs

HRA Clem W. Johnson, P.O. Box 218, Boca Grande, Florida, wishes this message broadcast via the Bulletin:

“CQ CQ CQ CQ CALLING ALL HAM HRAs. Greetings OMs, XYLs and YLs

Haven’t heard a mention of all you 50,000 hams, if any of you are HRAs. XW4ENZ is calling you — Come in please — IMPORTANT – WE HAVEN’T BEEN OPERATING SINCE 1941 AND THE JUNK BOX HAS DISAPPEARED, SO IF YOU WILL KINDLY DIG INTO THE OLD JUNK BOX AND COME UP WITH AN OLD TUBE AND A LITTLE WIRE, YOU SHOULD BE ABLE TO BUILD A REGENERATIVE SET OR A WHEATFIELD BRIDGE SO SOMETHING VERY EASY THAT WOULD MEASURE THE VITAL FORCE OF THE HUMAN BODY. AFTER IT BREAKS INTO OSCILLATION, IT SHOULD BE VERY SIMPLE TO ADD SOME SORT OF SCALE OR EVEN MICRO-VOLT OR MICRO-AMMETER. YOU HAVE ALL HAD PLENTY OF TROUBLE TRYING TO KEEP THE OLD RIG FROM BREAKING INTO OSCILLATION – - NOW’S THE TIME TO BUILD ONE THAT WILL. IF YOU ARE AN HRA YOU KNOW WHAT WE NEED. SK and the very best of 73s and 88s – XW4ENZ.”

HRA Johnson also writes, “If there should be any Amateur Radio Operators in HRA, this may get them busy on a “mana-meter.” I believe that vital force can be measured by radio frequency. I believe it to be radio frequency. I have been thinking for the past fifteen years that ‘brain waves’ were nothing more or less than R. F. I spent several years dabbling with radio, trying to build perfect treasure finders, metal locators, etc. I have one of the Army Mine Locators in working order now and will experiment a little as soon as I have time. I will report on it when I do.”

He also sent several pages of very much-to-the-point comments having just finished going through a complete set of the back Bulletins and other material, including the book on fire-walking tests by Charles W. Kenn, F.H.F. He stresses the conclusion that we probably lack sufficient FAITH to perform miracles of healing or to do fire-walking. Also, he suggests that it takes the proper and continuous ritual use of things which provide a train of physical stimuli in order to gain and hold the needed FAITH to keep the Aunihipili doing its part perfectly. The slightest grain of doubt brings the action to a grinding stop. The best builder of the FAITH needed by the conscious mind self would be the actual SEEING of the successful performance of miracles by others already able to demonstrate. In the Honolulu fire-walking tests, it is probable that seeing the successful fire-walking of others, built the needed faith to allow the majority of spectators to “walk” unharmed.

Our radiation measuring project with the pendulum progresses…

While it is too early yet for the last Bulletin to reach you all and for tests to be run over a period of days and reported, I am looking forward to a fair response. Several HRAs have written in asking for information on the use of the pendulum, and I have made up a special sheet to send out. As it might be of general interest, I am sending a copy with this Bulletin. It might even serve to interest others if you are able to do a bit of missionary work for Huna.

HRA Clem Johnson, from whose letter I have just quoted, believes that brainwaves are electromagnetic, and we know from the electroencephalograph measuring of tiny electrical discharges from the brain as a physical organ that this must be so, at least in part. However, it seems to be only half the story. Telepathy and map dowsing show that there is something which radiates or otherwise moves from one person to another, or to a distant place and back – and that this force does not obey the law of inverse squares which causes radio-type broadcasting radiations to fade with distance. There must be some other form of energy radiating, not only from the brain but from all things.

This form of radiation seems to be a high octave of the wave bands represented by waves in water, in air to make sound, in substances to make heat, in the ether to make light, and on and on, the wave lengths growing shorter on the way up. Dr. Oscar Brunler, the pioneer in the field of brain radiations (and whose lectures on the subject were recently announced through our mailing list to all HRAs in and near Los Angeles), explains simply that there is a “di-electric or Bio-Cosmic energy” which accompanies all electromagnetic energy, but which is a more basic form of free energy-ether. It is this which the body has a way of picking up and measuring via the pendulum, much as we have organs in the body to pick up and measure for us the radiations of sound, heat, light, taste and smell – also telepathic radiations. When we approach an apple with a swinging pendulum, the body can learn to pick up the di-electric radiations and measure the length of their waves in terms of distance from the peel, pulp or seeds.

Na kahuna, if we understand them rightly, believed that the radiant energy, which they called “mana,” could mix with the “aka” substance and thus create an aka thread or extended “finger,” or a thought-form of the thing visualized. This mixed aka-mana became a living force able to keep connection with the consciousness in the individual by means of an aka thread, and so able to act or react as if conscious as well as alive.

HRA V.L. Cameron, professional dowser and experimenter extraordinaire, demonstrates his ability to measure the outline of any object which one builds by concentrated thinking, such as a vase of a certain size placed on a mantel. Fantastic as it may be, he takes his water dowsing gadget and traces the outline with ease. This gives us, in addition to the radiations and their wave lengths, an aka body, aura, etheric double, or whatever we wish to call it. Both must be considered. One represents the mana, the other the aka form. Ordinarily, the mana fades (root ma in mana means “fade” or “wither”). As the mana fades, the aka form falls apart or is drawn back to the aka body of the man who made the mental picture. See what we are driving at? We want science to catch up so that we can have proofs and corrections for Huna. Meantime, Huna can furnish a guiding light for Science – at least for its pioneer fringe workers out far ahead. MFL.