Max F. Long, Vol 2 (1949), English HUNA Bulletins 6-23


How to Send the Prayer, Introduction to TMHG

January 1, 1949



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.


READINGS: Chapters IV and VI in SSBM, covering the nature of the Aunihipili

and the shadowy or aka body, aka threads, mana, etc.



The new method of getting the Aunihipili to obey our orders was mentioned in Report Bulletin II. Huna Research Associate McV., in Florida, gets our warm thanks for making this contribution to the work. He found that his Aunihipili did not respond to his orders to set to work to heal very irritating and deafening head noises. Prayers made to the Aumakua did not get through to bring healing.


He tried scolding his Aunihipili, loudly and forcefully – then angrily. He “dressed down” his “George” (Aunihipili) like a Dutch uncle, then ended by ordering him to deliver the prayer and get the ears fixed at once. Immediately, the banging and clanging stopped. Only a soft sound like the far rush of wind remained.


The idea behind this is that the subconscious, or Aunihipili, like a spoiled child, has learned to ignore our commands. It may have heard us say too often, “I must stop eating so much” or “I have stopped smoking,” with nothing more done about it. On the other hand, the Aunihipili has been impressed in our childhood by the scoldings and spankings of angry parents or teachers. It has learned that when someone gets good and angry, the fur is apt to begin to fly.


So, when we scold angrily, it rushes to obey. There is also the very positive attitude which we strike when we square our jaws and say to George, “You ARE going to do it!” Our determination becomes great and compelling. Our anger itself is drawn from George (who responds to stimuli with emotions of various kinds). When he is sufficiently impressed with the attitude which we assume and force him to share, he joins in – hurries to get on the band wagon lest worse befall – and the battle is half won. He obeys forceful and sharp orders, and may even think he is helping to give them.



(Also mentioned in R.B. II). This is something that I have been working on for several weeks.


In telepathic treatment of a friend, one makes the contact through the Aunihipili and the aka thread. One visualizes the distant friend and builds up a mental picture of the HEALED condition. This is difficult to do because the illness or unwanted social or financial condition is hard to keep out of the picture. It remains as a taint, smudge or blot on the new picture.


To get around this difficulty, I took to visualizing the aka or shadowy body of the ones being treated. I tried to see them telepathically in the sick condition, then imagined their shadowy bodies rising out of the physical body to hover above it. The theory I worked on was that the aka body is of such a nature that it cannot be injured by illness or accident. (No crippled people have been reported from the other side.) I hoped that by visualizing the aka body instead of the imperfect physical, I might build a picture free from the taint of unwanted conditions.


Almost at once, as I set to work, a strange thing happened. I seemed to see the aka rise as a light blue, transparent form from the visualized body. It was indeed “shadowy” and was without definite features, although of about the size and shape off the body. But, to my surprise, I found that the ills of each particular person treated seemed to show as a contamination of the transparency of the aka. There might be darkish or clouded spots. Red flashes seemed to indicate places of pain. Hard objects seemed to symbolize bone slippages or other conditions. A variety of contaminating things might cling to the aka as it rose from the body, such as brownish, dripping muddy material, or what seemed to be masses of intestines and with large blood vessels showing. The intestinal masses seem to indicate entities clinging to the person, perhaps with semi-obsessing action, as related to things such as obsessional drinking.


When the aka body is plain before my mind’s eye, I call on George to ask the help of the na Aumakua (mine and that of the person treated, as well as of the Po`e Aumakua) then set to work mentally to remove the imperfections from the aka body. I often have the odd sensation that my hands and those of unseen beings are actually pulling and hauling at the clouded or clinging contaminations or even working almost “crunch-crunch” to straighten spines, replace slippages or set bones. The work continues from a few seconds to several minutes while I keep holding the idea that I am supplying the extra force (mana from my body or gathered from an external source) for the perfecting work, regardless of who does it. Soon the blue image is cleared and takes on a deeper blue. I ask help and begin strengthening the aka by sending extra mana to it.


If successful, it takes on a new glow as of glassy solidity. When sufficiently strong, I mentally return it to the physical body to penetrate all congested parts which have become sick because the aka has not had free movement there, and to use the strength to correct the ailing parts. I often repeat this whole operation several times because, upon lifting the aka from the body again, it may bring out with it new amounts of the same bodily contaminations. When it can be dropped in and pulled out, still remaining clean and clear, the treatment ends with the usual thanks, for the time being.


It is impossible to tell how much psychic vision is involved and how much pure imagination, but as a method of making a clean and uncontaminated picture of the desirable healed condition, it is a great help. Visualizing the aka body is a good way of making a physical stimulus to use to keep the Aunihipili working. In treating social or financial tangles, I lift the akas of the persons and visualize home surroundings to treat them in the same general way. I am convinced that I have been getting better results by this method, and would like others to try it and report.



In addition to the theory that our spirit “eating companions” and the Aunihipili often try to pull us back when we begin to rise to a closer relation to the na Aumakua, there is another explanation. This has to do with the fact that in all changes made in our conditions or surroundings we are causing changes of an opposite nature to be made in that part of our future which has been crystallized and which we are asking to have torn down.


Not only that, but a change of one’s future usually forces changes in the futures of those about them. If a sick man is healed, and returns to work, he replaces the man who would ordinarily have continued to hold his job. His doctor and nurse are released to other work. The lives of his family and friends are also changed.


Theoretically, if we fail to make a new picture to build into the future, which includes enough of the related futures which will have to be changed, we get set-backs. To illustrate: A fisherman who had broken his legs gave his canoe to a friend. But he suddenly recovered and set out to fish. Because he had not changed other matters, he had no canoe – and so got no fish.


Here is another story:

A young kahuna just beginning to learn, grasped the idea that all he had to do was picture whatever he wanted and that the gods would make the picture come true. So, he pictured himself as the high chief and rightful ruler of all the islands. A week later he was still nothing but a student kahuna. Going to his father he complained bitterly that he had not been made high chief. “How long,” asked his father, “has it taken for the family of the high chief to produce the present ruler and give him supreme power?” (The young man shook his head.) “I will tell you. It took exactly as long as it will take you, if you pray steadfastly, to become the high chief. Either that, or you must perform a miracle that will change the future of every person in the Islands! Be reasonable.” The student kahuna thought a while. “Perhaps I had better pray for rain,” he said, looking upward at a low cloud and wiping a spatter of rain from his face. The moral of this story is: If you are in a hurry, do not try to change the future of too many people at once.


When a miracle which has been slowly built into the future arrives as instant healing, we can be very sure that the preparation has taken much longer. Our HRA who set the time well ahead to ask to have his crippled and shortened leg healed, held his picture for some time. But, on the night he had set for the healing, the work was done in less than an hour. The people who are healed miraculously at shrines have a similar preparation with picturing, prayer and expectation, if we are to judge from the accounts which are available.


Incomplete work to get the old torn down and the new built into its place, seems to result in set-backs. In our experimental work with Huna we deal with the strange time-space-force complex of the na kahuna. We manipulate it with the fourth ingredient, intelligence. (I wrote of this more complete idea of the complex in Round Robin some time ago.)


We must keep in mind the fact that when things were too abstract for the Auhane mind to grasp, they are best reduced to symbols which can be understood in a more general way. The future which is already fixed, set or crystallized may be half fact and half symbol. The same may be said of the new future which we picture and then ask the Aumakua to make into a pattern about which reality will form, as the future becomes the present.

Time has often been pictured as a river. It carries our future events on its breast as floating driftwood. Our task is to clear away the driftwood and replace it with clean-hewn building logs. If a few rafts of driftwood are left, they may follow after the logs have reached us, and may upset our new structure.


Aside from the chance that spirits are influencing our lives negatively, there is the guilt or shock complex to be remembered as a thing that may cause the set-back. We may stop doing harmless things which our complexed Aunihipili considers sinful. This is to side-step the complex. Or, we may drain it off in various ways. BUT, when we have gone on and obtained the desired healing or corrected conditions, we must take care not to revive the complex. The na kahuna ordered their patients not to think again of the thing that was healed.


Should it be accidentally remembered, the patient was warned to pray at once for forgiveness as for a real sin. This was to prevent the Aunihipili from falling back into the old thought patterns and reviving the ills. Even after our pictures have been made real, we must remember not to dwell on the old bad conditions lest we wreck the new picture on the rocks of our carelessness and lack of understanding. To drain off a complex is none too easy. Help from another who can use the low magic described in Bulletin 2 is still almost lacking. However, the frequent use or repetition of certain prayers may help. On a separate sheet I give a prayer by Thomas A. Kempis, as used with great success by HRA M.B. of Rochester (to whom goes our hearty thanks for the trail breaking). I have given the explanation of its nature and potency in the terms of Huna.


IF YOU DO NOT FEEL A TINGLE when accumulating and using a surcharge of vital force, do not worry. The Aunihipili soon learns to accumulate a sufficient surcharge, as it is needed, in telepathy and healing. A small flow of mana is enough to carry the thought-forms of our pictures to the Aumakua and to be used to “water” those “seeds” and start them growing. Daily watering is the need. Only very rapid growth demands tingling amounts of mana. Keep practicing. The Aunihipili will gradually find a way to do what you require of it, unless it be in matters involving a fixation which may block action or block the “path” to the Aumakua. The magnetic pull of a surcharge of mana is also something which need not be present. That is only a minor phase of its activity – show stuff.



(See R.B. II.) I had a real bargain to offer. For three months we three who owned it jointly, advertised it for sale and made the Huna-type prayers for the sale. We then waited for a few months, lowered the price to a rare bargain figure and tried again. At last, when we could not close a deal, we began to suspect hindering fixations on our parts. We all searched our hearts and minds, making very sure that we really wanted to sell the shop. On my part, in making a very careful prayer action, I pictured the shop sold and described it aloud, saying that in the near future I could see the new owner behind the counter. As I said the words there came a momentary stop in my train of thought and voice, as if I had slipped a cog internally. I repeated the action slowly and watched for the reaction of emotion. The reaction soon came, faint but clear. It was one of unwillingness to see another person owning the shop, also a slight fear. Realizing that my subconscious had been hanging on to the shop, I set to work telling myself aloud, firmly, logically and with conviction just why it was time to sell the shop. I ended by ordering my Aunihipili to take my prayers instantly to the Aumakua. I felt nothing, but the next day there arrived the man who took the shop. THE LESSON LEARNED is that we must put ourselves mentally into the condition we desire and then watch to see that the Aunihipili is with us instead of against us.



(Also see R.B. II.) The new Huna Telepathic Mutual Healing Group is experimental. We will try it out for one month and see whether we wish to keep on with it then as a permanent organization. Those wishing to take part should send me a brief note to say what they desire to have done for them – signed with ink. These notes will be placed together and touched by me to form the central meeting point of the connecting aka threads which we will knit together to form the link of power with the Po`e Aumakua (Great Company of Na Aumakua interblended as one) and with each other.


We will start work together every evening at 8:00 P.M. my time. (California daylight savings time.) That will be 10 P.M. Eastern Standard Time, 9 P.M. Central Standard Time, 8 P.M. Mountain Standard Time, and 7 P.M. Pacific Standard Time. If you do not know which time you are under, ask telephone information.


The work will begin the night of November 25th and end December 25th.


At exactly the hour, use the key thought, “I am now making telepathic contact with Max Freedom Long, and through him, with all the others in the group. I now send them a strong flow of vital force carrying with it my love and blessings. Through them I send my love to the na Aumakua of all.” Keep sending until the end of the minute.


Relax for the next minute and become receptive while I send you my love and blessing also telepathically, a letter, single number or geometric figure and the color GREEN. (Healing color.) You may get this telepathic sending later on.


Use all of the third minute to picture the conditions you desire to have come into your lives or the lives of those around you, and in the WORLD at large.


For the fourth minute say, “I am now sending, through Max Freedom Long and the strong cord of contact we have braided, to the Po`e Aumakua, the thought-forms which are my picture of the conditions I desire to have built into my future, so that they may clear away the contrary future and soon appear as facts in the present. I send this flow of vital force to add to the great power to be used by the na Aumakua to bless us and the world.” Hold your pictures in mind and the will to send them, until the end of the minute, or longer if you wish. But when you end your work, do it ceremonially, saying, “The prayer takes its flight. Let the rain of blessings fall. Au…. ma…. ma… (or amen).”


I shall remain with you in prayer for another five minutes (until 8:09), then go into my evening telepathic healing work.


Note: A special report will later be made covering what we learn this way.


If the work gives the expected results, and enough HRAs desire to continue with it, special arrangements will be made and a permanent organization formed.


Max Freedom Long


3 Selves Working Together in Life and Prayer

March 15, 1949



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.




The next step in our experimental work of testing Huna and learning to use it as did the na kahuna, is [the work] of learning to know and control our subconscious or Aunihipili better.


We have tried auto-suggestion and sleep suggestion as given us by mechanical voices. We have experimented with hypnosis. We have accumulated mana and instructed the Aunihipili to send a flow of it to the Aumakua, together with a set of thought-forms of the things we desire to have built into our future. We have tried telepathy to make contact with one another in the TMHG work.


All of these methods have been successful in their own way and up to a certain point, but it is clear that we need a method which is more precise and which will give us a more certain response.


Recently I have been testing various mechanical helps which I thought might give us something better to help get more positive contact with the Aunihipili and, once the contact is established, help us get better results. I have tried the pendulum and have watched my amber bead on its four inch silk thread swing or go in circles in response to questions asked of the Aunihipili.


I have worked out a code of “yes” and “no” swings like nods and shakes of the head.


The theory is that the subconscious (or the Superconscious or outside entities, working through the subconscious) causes the pendulum to swing or gyrate. Old hands at the game give the pendulum a start and then watch how it changes its direction or its kind of movement, or how it increases, decreases or stops the movement. A very elaborate code has been worked out and used, but for our immediate purposes, we can keep this type of experiment simple.


A better method, however, proved to be the one described on page 29 of the HUNA pamphlet.


I know of no other way to get across to you what I mean. It is very much like a parent trying to get acquainted with a child which has grown apart and who has mental reservations and thoughts which are carefully hidden. It is like husband and wife getting acquainted all over again after long separation.


In our daily lives we learn to work automatically with the Aunihipili. It does its part and we do ours, much as the parents and children and pets in a home live in close communal relations but each has its own inner thoughts, urges and actions, all hidden and kept out of sight, no two ever completely understanding each other.


When we learn from the ancient “Secret” the fact that the Aunihipili is a separate and distinct self and not a part of the Auhane or conscious mind self, we advance our knowledge greatly. The Aunihipili is not articulate. It cannot talk to us and tell us what is hidden in its depths. The Auhane is the one that talks unless we are asleep or mentally ill. It directs all that we say. The Aunihipili is, in itself, inarticulate and very similar in that respect to an animal.


We may argue the point of just how much each self and our habits and reflexes enter into the matter of talking, but for us, at this stage of our testing and experimentation, it will be of little profit. What we need to learn to do is to pick up the unspoken impressions which are to be had from the Aunihipili.


When we are hungry, not a word is spoken by the Aunihipili, or when it desires other things. It presents a thought-form directly to us. Or it may give an “urge.” Begin to study the ways in which your Aunihipili tells you things and suggest things pleasant to do.


In standing before my scrambled set of boxes and talking softly to “Boy” (my “George”), I find that it is not so much he who is being trained as it is I. I am learning to keep my mental hands off of my Aunihipili – something seldom done in waking hours. I put aside the reins and give Boy his head. I stop even the faintest effort to help by GUESSING OR REMEMBERING what is in the boxes. In this work the great command is “Let George do it.” I find that I have the habit of nudging my Aunihipili along in the smallest matters. I hardly realize that I am nudging. With the boxes, it was some time before I found that I was making guesses and thus confusing Boy. He is so sensitive to my direction that he will instantly stop using his aka “finger” to feel through the box and learn what is inside. My faintest move to give a guess makes him grab the guess and give it back to me.


The IMPORTANCE of this practice, and the reason that I suggest that we all begin it at this time as a part of our daily schedule, is that is is a means of becoming CONVERSANT with one’s Aunihipili – a thing of which we are in great need in our work. We are going to pioneer a new way of becoming acquainted with the Aunihipili and of being able to team up with it for work with both high and low magic.


What we are now doing is using the box method because it gives us a simple and positive check on whether our work with the Aunihipili has been successful or not. Only with such a check can we work intelligently day by day to train ourselves to work consciously with our na Aunihipili.



Meditation and Concentration, as we have learned them from yoga, are outmoded and clumsy tools. Of the many people whom I have known who have given serious attention to these methods, I have found not a single one who came to know the Aunihipili intimately and who had been able, in the end, to get its help in contacting and working with, and under the guidance of, the Aumakua – this being the underlying goal of all such efforts, as in Huna. Their trouble seems to have been that they did not know that in meditation, the Aunihipili was to be allowed to emerge and that in concentration, it was to be disciplined. They sought endlessly for direct contact with a Higher Something, not knowing that such contacts are made only via the Aunihipili with its aka thread furnishing the means of contact.


We have read and talked about “integrating the personality,” but have not known what we were trying to “fuse or unite into a whole.” Thanks to the na kahuna, we now know that such an integration is not possible. We cannot make the three members of the team into one. We need only to learn to get them properly “stood in line” to work together as a team – a team in which each does the work peculiar to the part it plays. The pitcher must pitch, not catch or go to bat.


In the experiment with the boxes, I have come to understand the meaning of the phrase, “doors opening softly.” You will also. There is a strange still INWARDNESS about it that needs to be experienced to be wholly understood. We discover it as we stand by, trying to be attentive and still relaxed, and with mental hands kept off the work as our na Aunihipili probe the boxes we have selected.


In my case, “Boy” seems like a child which grips me fearfully by the hand as it reaches out uncertainly to try the new trick. It is not too sure that I know what I am asking, or that I am not encroaching on its hidden domain. It is as if it kept its head turned, watching me with anxious eyes as it slowly sticks out its aka “finger,” alert for the faintest sign of guidance on my part, or of approval or disapproval. He is like a very sober child in this work. There is an intentness which reminds me of a child daring to make short swimming circles out into deeper water and back to the waiting parent who stands watching in the safe shallows.


Our conversation is in words from me and in impressions from Boy. It is as if he whispered so softly and bashfully that he could not be quite heard. In this intercourse one learns to feel for, not listen to, the thing below the range of sound. It is an inward “seeing” below or inside the range of sight. It is fascinating to try to watch just how one senses the impression of the things inside the boxes. There is something about the practice that parallels the back-and-forth ebb and flow of love and uncertainty evidenced when the father home from the wars begins getting freshly acquainted with the little son who has mysteriously grown tall and inarticulate.


When the doors begin to open softly, we begin to touch the outer edge of a strange inner world of consciousness that we have talked much about but sensed hardly at all. We are a blind Columbus with the offshore winds of a New World just beginning to tickle our noses. Nothing could be fainter, less tangible, or more provocative than those first impressions and intimations. When Boy finds the little china elephant in the box I have selected, WE seem to become bereft of our five senses – we become deaf, dumb and blind. The impression of the foolish little yellowish elephant is not a picture, or a feel of the glazed surface or the outline. It is not the word “elephant.”


It is nothing reported in terms of the senses. This was very hard at first to understand. Them came the realization that what Boy gave me was a THOUGHT-FORM which embodied all the sense impressions, even all the history and personal significance of our contact with that particular little elephant.


The one thing that must be laid aside while engaging in this practice with the boxes and the Aunihipili is IMAGINATION. One must learn to set the brakes of mind and hold it still and unmoving. One must stop imagining or guessing – stop it clear down to the roots. Or, perhaps the Aunihipili does the imagining for us. If that is true, our job then is much the same – we must HAVE NOTHING TO DO WITH IT. These injunctions will have meaning for you later, if not now.


Study these thought-forms as you get acquainted with your Aunihipili and learn how to direct it to act – while learning to keep hands off and allow the action to take place. Get the feel of those thought-forms of “elephant,” so to speak, for they are the things we must become skilled at making and at giving to the Aunihipili to be presented to the Aumakua.


Learn to make a thought-form of the condition you wish to have brought to pass through prayer-actions to the Aumakua. See that your thought-forms are as complete as “elephant” – that they have been built by visualization and the use of all of the five senses, where that is possible. Live in those visualizations. Come to know WHERE your “elephant” came from, WHO made it, who GAVE it to you – all the details that will help perfect and complete it.


I do not say, “Boy, take the elephant from the box and give it to me.” Nor do I say, “Boy, take this thought-form of what I need to come to me in the future, and tuck it away with our stored memories.” I say, “Boy, take this set of thought-forms to the Aumakua, with a strong flow of mana, and ask that they be used as seeds and made to grow into the actual conditions which they picture and embody.”


The end and aim of the Box Practice, as with nearly everything else we do in Huna, is to learn just the right way to make the “seed” thought-forms of the desired condition, get the Aunihipili to take them, and then get the Aunihipili to present them with the needed flow of mana to the Aumakua. We depend on the Aumakua to know how to use those “seeds” to make them come as future realities to us.


Get six boxes from your drug store and begin. Remember that we are not plodding over old and dusty roads, but that we are breaking trails. Experiment. Keep score, as “one out of six,” so you can see how you progress. Watch for experiences that may help the rest of us.


That accomplished, write briefly and clearly, words describing the thing or condition to be used as the “seed” of a prayer-action. Tell your Aunihipili to take that “seed” and give it with a flow of mana to the Aumakua (not to you). In this practice, we have all the needed Huna elements of the high magic, including the boxes and papers to act as a physical stimulus. Walk softly. Be confident.


Experimental Results from the Pendulum Test for Mana

May 1, 1949



For Huna Research Associates

Covering the experimental approach to the use of Huna in HUNAand related religious and psychological fields.


From Max Freedom Long

P.O. Box 2867, Hollywood Station, Los Angeles 28, California, U.S.




Reports on the box experiments have been slow to come in, but those who have had time and energy to drive ahead in this important approach to a better working understanding with the Aunihipili, have made excellent progress.


The primary purpose of practicing with the boxes is to become acquainted with the Aunihipili and to learn how it works with and for one, also how to work with it when considered as a separate entity and NOT as a part of ONE consciousness.


The warm thanks of all HRAs goes to those who do such careful work in the experimentation along various lines and, through their findings, add greatly to what we know. HRA Macabe’s findings will bear close study. He has definitely determined the fact that the Aunihipili loves to work with associated ideas – thus giving us the “symbols” found in the study of dreams and in “free association” when efforts are made to find what hidden or “translated” complexes are harbored by the subconscious self and are causing trouble.


Psychoanalysis has been the chief method of discovering the complex so that it may be drained off, and any short cut, especially if one can use it on oneself in spare time, would be a boon. The work with the boxes seems to promise such a method. Everything depends on finding a way to communicate directly with the Aunihipili as a separate entity, not when so closely blended with the Auhane that it reacts to all intents and purposes as a PART of the Auhane and, therefore, gives no inkling of its submerged thoughts, complexes, desires and so on.


One cannot see what time it is with the watch left in the pocket, and one has similar trouble “seeing” what is in the mind of the Aunihipili when it is merged into the complete and dual unit which makes up waking consciousness. Through work with the boxes (and possibly with the pendulum – of which we will have more in the course of our investigations), we soon come to get the watch – the Aunihipili – out of the pocket.


In addition to the promise that we may become well acquainted with “George” as a separate entity who lives in the same house with us, there is the goal of being able to get the Aunihipili to look at the crystallized part of the future which may be seen through contact with the na Aumakua, and bring back a report on what is ahead, in much the same way as on what is in a box.


A still more shining prospect is that we can, by patient practice, now that we have proven so much of the Huna theory at this point, teach the Aunihipili to act as messenger so that we can ask questions of the Aumakua and get answers. This was demonstrated as entirely possible by the elderly woman kahuna in Honolulu who helped me sell my store and adjust other matters of great importance to me. She used a slightly different method (see SSBM, Case 29, beginning on page 336), but we know that it CAN be done, and our job is to find methods suited to us which will achieve the same ends – perhaps not as swiftly, but effectively.


Undoubtedly, the use of symbols will be continued by the Aunihipili in telling us, in terms of our personal past experiences, what it learns from the Aumakua concerning the future, or by way of guidance in our lives. First learn to identify objects in the boxes, then explore the way ahead. We progress swiftly.




Up to March, 1949, we relied on the Baron Fersen method of testing a surcharge of vital force, to see if one had been successfully accumulated. The hands of the charged person were laid on the shoulders of the uncharged friend and then were slowly withdrawn. IF the friend happened to have a considerably smaller charge of vital force, and IF the accumulated charge were sufficient, there was a distinct “pull’ exerted on the friend when the hands were drawn away.


This method had its obvious faults, not the least of which was the need of a friend or, in practice, a group, for the testing.



The pendulum seems to be the answer to our testing needs. For some years the experiments have been going on to test the many strange uses apparent in this field of psychometric phenomena. The water dowsers have been known down the years, and the success of the British campaign against the Germans in North Africa in War III, was made successful by the finding of water along the route of march.

The pendulum has various forms and there are electrical machines which are used as a more modern substitute. For our purposes, at least at this time, a very simple “bob” serves well enough.



Making a pendulum is easy. To a five inch piece of strong thread or light string, a small weight is fastened. It may be a small marble of glass or pottery, or a roundish button. One of the easiest to make is formed from a three-quarter inch piece of red sealing wax such as is used for sealing letters. (Any color will do.) The wax is heated until the end of the thread can be pressed into the soft end of the piece of wax, and the wax is then melded with the fingers around the protruding part of the thread to fasten it mere securely



To use the pendulum, hold the thread about three and a half inches from the wax bob (more or less) and suspend the bob a half inch over the upturned palm of the free hand. The elbow of the arm supporting the pendulum is pressed lightly against the side to steady it.


The pendulum will usually begin to swing. For me it swings clockwise in a circle about 2-1/2 inches in diameter. It swings (after getting a fair start) about 52 times and then slows down to a step. This is my average or “index,” and if the swing is less, I know that it is an indication of a lowered charge caused by the long hours or other wearisome activities.


Tests made on others show that each has his or her particular pendulum reaction and “index” number of swings or movements back and forth in a straight line, the line falling as the diagonal across an imaginary circle drawn on the palm. A few people get no movement of the pendulum, and these are supposed to be poorer hands at using the method than the average.


Tests can also be made by holding the pendulum ever a signature written in ink. I have found that the signature produces the same type of swing and the same number of swings or gyrations as the palm of the person owning the signature. The signature of a person who cannot make the pendulum react gives little reaction when tested by another. These are averaged findings, and there are exceptions. Passes may be made over the table before placing the signature on it to be tested. The passes, made with the right hand – about five of them, back and forth – seemingly clear away the influence of other signatures tested at the same spot. Tests made over the palm AFTER accumulating a surcharge, should at least double the swings. My index of 52 rises to over 200. Signatures written when a surcharge has been accumulated, show the same multiplication of swings.


Max Freedom Long


Special Bulletin on Mana and How Not to

Become Drained While Doing Huna Work

May 15, 1949



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.




The booklet by HRA Charles Kenn (Arii`Peu Tama`Iti) will not be ready for a few weeks yet. Mr. Kenn is flying over from Hawaii [on] May 23rd and hopes to have the copy ready by then. If it is in final order, it will go then to the printing establishment of our HRA Thomas. Plenty of time yet to order a copy. The price is estimated at $1.10 post paid. Those who have oTHE BOOKLET ON THE RECENT FIRE-WALKING TESTSrdered copies will be notified when the time comes to send in their payment. Mr. Kenn will also bring motion pictures in color of the tests and will lecture here during his stay. The details will be announced later.


THE REPORTS ON THE BOX AND PENDULUM TESTS continue to come in from the Associates and many interesting results have been reported. (See details later in Bulletin).


COMING BULLETIN FEATURES will include a report by HRA Bob Beck on his observations of a gentleman who apparently uses the kahuna type of “shock” by accumulating a very large surcharge of mana and expending it almost instantly. This promises very excellent proof of the Huna theory of the low mana (from several angles), and will furnish most intriguing study and speculative material. Other Bulletin features will be along in turn. HRAs are increasingly taking a hand with the reporting on findings and experiments.


THE GROWING INTEREST IN FIRE-HANDLING and fire-walking is to be seen in the many articles in magazines touching on these topics. Recently, the Saturday Evening Post had a fine illustrated article on the use of the fire test to determine the guilt or innocence of individuals in Africa where theft or other crimes were involved. Natural History Magazine and Mechanix Illustrated (March) carried articles by Wilmon Menard, well illustrated, covering his fire-walking experiences in the South Sea island of Raiatea. The May [issue] of Desert Magazine has a splendid article – well illustrated – by artist John Hilton, telling of the fire-handling of Indians living down San Diego way. They used live coals in a healing ceremony. (Article reviewed in this Bulletin.)


SPECIAL ANNOUNCEMENT: HRA B.E. Smead, (address c/o Everett High School, Everett, Wash.) has offered his time and services to help Associates get acquainted by correspondence. Those who would like to have their names and addresses and a note as to who and what they are and what their background and interests may be, should write Mr. Smead a short letter telling about yourself and giving your address. He will mimeograph and send around sheets containing the information, then you can write to those whom you feel would be to your liking as correspondents. Those HRAs more familiar with the studies in our special field might be of great help later on as new members join and need coaching and guidance. This holds great promise if well handled. Mr. Smead is a seasoned researcher and an instructor in the Manual Arts. One of our best. You’ll like him.


THE ARTICLES IN ROUND ROBIN MAGAZINE [published by the BSRA organization, by Max Freedom Long’s friend, Meade Layne] covering the presently known facts about fire-walking (as mentioned in an earlier Bulletin) will not appear in the current issue about to be released (owing to pressure of correspondence on HRA Editor Meade Layne following the publication of the articles on the Koch Cure for cancer and other troubles – most provocative). The fire-magic articles will, however, be out at about the time the booklet on the amazing Honolulu experiences is ready to be released. We are about to come at the problem from a new angle, that of the fire-magicians themselves, not that of the puzzled observers.



It has been well known for many years that work of a psychic nature often is very exhausting. When we began our experimental work with Huna, we promptly ran into the fact that many of us fell asleep in the midst of our prayer-actions after consciously sending a flow of vital force to the Aumakua. Others felt tired out after the prayer-action was finished.


I was repeatedly warned by those long experienced in healing (by laying on hands and by the help of spirits acting as guides and healers, but drawing vital force from the operator for healing uses). On the other hand, friends who had always prayed to the na Aumakua (or Universal Mind, Christ Spirit, etc.) had found that they escaped the exhaustion so common to those depending on the other methods or sources of help.


In our own work with Huna, I, therefore, urged that we all invoke the aid of the Po`e Aumakua in all of our experimental efforts. I think that we have all done this faithfully, but the exhausting effects of long treatment were still reported.


A few weeks ago I undertook to explore this part of the field and find, if possible, the cause of the tiredness and the remedy.


I had concluded much earlier that the exhaustion was caused by a lowering of the level of the normal charge of vital force (low mana) in the physical body and in its surrounding and interpenetrating shadowy body (aka kino). I had seen many hypnotists gradually increase in power and ability, only to become unable to work because of the utter weakness following strenuous use of the hypnotic abilities – as in giving shows or treating several patients in one day. Dr. Nandor Fodor had pointed out the fact that mediums had to rest about half of the time to regain the lost strength. The danger of insanity was known to be strong progressively as the mana charge was lowered too far by one thing or another. (Mental causes as well as bodily injuries or disease.)


The na kahuna symbolized this loss of the normal charge of mana as a “wilting,” “fading,” or “wearing out.” (See Andrews English-Hawaiian dictionary for the root meanings of ma in the word mana.) From other symbolic Huna words which use the word for water (wai) as a part of a plural-root word covering this same idea of loss of the normal mana charge, the symbol is that of, “underground loss of water by seepage, as from a kalo pond.”


I should (knowing what I already did) have seen the problem so clearly that I could put my finger on the trouble and the remedy at once. But, like so many things in Huna, this was a point not yet covered clearly in modern thinking, and I had been unable to see the forest because of the trees.

Finding that I was becoming increasingly tired by the three and seven o’clock work in which I acted as the center for “braiding the cord” (aka threads) for the Telepathic Mutual Healing Group, I set about finding a way to test the mana charge in my body and settled on the use of the pendulum as the simplest and best method.


One evening I took my home-made string and sealing wax pendulum and made the customary test of my own index charge of mana. It registered the usual 52 clockwise gyrations when held over the palm of my left hand. I then made my usual use of the Huna method of accumulating the surcharge of vital force, and as the hour of 7 drew near, found that I tested my usual 230+ gyrations. So far so good.


I took up the box of letters which are used in the TMHG work to make the aka thread contacts with those joining in, and held the pendulum over their edges, (They stood on edge in a cardboard box held on my knees). The pendulum swung rather weakly back and forth across the edges at right angles to them. (As usual) When the exact hour arrived, the pendulum increased its swing and reacted with about a third longer swing. This kept up while the Po`e Aumakua was being invoked and the combined mana flows united in the “braided cord” and sent as an offering to the Po`e Aumakua. As I began sending out the usual telepathic images to those taking part (to act as a check on contact, etc.) the pendulum motion slowed down but kept swinging in the same direction. When the images had been sent at 7:04, the pendulum stopped swinging almost entirely while we made our mental pictures (thought-forms) of the conditions to be built into our futures. (And while I took up the letters one by one in my left hand and called clearly to mind the images I had made previous to the evening in question.)


At 7:07 the pendulum again began to swing strongly, in the same direction, seeming to indicate the flow of mana in through the aka threads to the Po`e Aumakua, and carrying with it the thought-forms of the prayer-actions. The swing remained strong until after 7:08 when the work was ended by the usual, “Let the rain of blessings fall.” (Return flow of the High Mana in some form.) “A`ma`ma.” At that moment the pendulum changed quickly and swung at right angles to its former direction, ALONG the edges of the letters instead of across them. The movement lasted about half a minute, during which time I felt a strong tingling (the usual thing for me.)


I set the letters aside and found that I was suddenly very tired and sleepy. It was with an effort that I took up the pendulum instead of taking a short nap as had lately become my custom. I held the pendulum over my left palm and it registered only 19 small gyrations.


I realized at once that the eight minutes of intensive work had used up most of my normal charge of mana as well as the surcharge with which I had started. It was very clear that the mana had actually been sent out and used up.


Pulling myself together with an effort, I fought off the sag and inertia of mind and forced myself to begin breathing deeply and accumulating a surcharge of vital force. My Aunihipili was very slow to respond, but in about half a minute the feeling of “swimming” laxness of mind began to go. By the end of a full minute the normal condition of easy control over the body and mind was definitely on the way back. I became mentally refreshed and alert, and soon began to feel wide awake and ready to plunge into my work. I took up the pendulum again and tested my charge. The reading was 89 gyrations. In less than four minutes I had recharged myself and was more rested than at other recent times when I had napped for as long as fifteen minutes.


I COUNT THIS ONE OF OUR GREATEST STEPS TOWARD INSIGHT, and I offer thanks and congratulations to several HRAs who have helped to bring the problem to a focus so that we could get the answer. HRA Russell P. Schofield has been especially helpful. He carried on a series of experiments in recharging himself many times a day while at his exhausting mental-physical work, and found that he could recharge swiftly at any time, all day long, and that he could work double the hours with less weariness.


I cannot too strongly recommend making it a practice to pause and recharge at any time when there is a mental sag or dullness. In fact, any mental condition that is undesirable or out of the normal run of things should be benefited. If one is overtaken by timidity or indecision, or the feeling of not being able to “face it” or “go another step,” here is the magical remedy. Breathe deeper and more strongly. Build up a surcharge. You will then find that the sun shines again and all prospects become normal. We no longer have to “drag” through our days and our work. We can charge up and get “George” back under control in a matter of minutes because it makes the conscious self strong and positive.


In treating ourselves for health conditions, I feel certain that the hourly recharging with vital force will he of the greatest importance. I suggest that when a surcharge is accumulated, the Aunihipili should be instructed to work with and for us to carry an “offering” of vital force to the Aumakua. Speak softly and say something like this, “Loving Aumakua I reach out to you now and send along the aka thread this offering of vital force. Accept it to use for your own purposes and to help the world and me. (A pause here of a few seconds to let the Aunihipili do the work) Let the rain of blessings fall. Amen.” Then, while refreshed and alert and strengthened (or cleansed by the return flow of High Mana), call up your picture of yourself as normal in health and prosperous, happy and filled with the joy of Service. This will be cumulative in its effect.


I am indebted to HRA Wing Anderson for finding for me one of the key things in the Oahspe bible. Here is the first clear and definite statement found in any of the revealed writings (in so far as I know) to verify the conclusions reached that the Po`e Aumakua NEEDS the VITAL FORCE WHICH WE CAN SUPPLY – that we MUST GIVE it to them if they are to be easily able to do the many things that affect this lower level of life and help us. It is a verification of the findings made in our study of the na kahuna words for “altar, sacrifice and worship.” In Report Bulletin 3 (reporting on the TMHG work) this deeply significant matter was explained in detail, (and for the first time).


The Oahspe verification is to be found on page 396, Chapter XX, passage 6, on. In these passages there is described a war on the higher planes of being. In it the “ashram” (Guardian Angels or the Huna na Aumakua) were attacked with great force by evil forces. Here is the central point:


“Again the threatening adversaries stormed, and wondered whilst they stormed, that one alone stood so boldly in face of such great odds and flew not away at once. And every ashar laid his hand on the sleeping mortal in his charge, for by this his power was multiplied a thousand fold.”


It stands to reason that our na Aumakua, being spirits without dense physical bodies other than the one shared by the three selves of the man, need the force of this denser level of living to work in the denser materials, as in healing. We see that at seances the spirits MUST have vital force to use for all their work in producing apparatus, transportations and materializations. They take it from the medium and the circle, often leaving them all exhausted.


While this idea that we must “nourish the gods if they are to nourish us,” is not new in India, it has been misunderstood in other lands and their religions.


We have thought that the “gods” had all the power and that we must beg a part of it for ourselves. In Christianity we pray, “Thine be the Power, and the Glory …” In modern terms we speak of drawing the “Universal Life Force” from some “Universal Source” which is under the control of “Universal Mind.” It begins to stand out with startling clarity that the Aunihipili and the physical body are the SOURCES for the force that is used on all three levels of life in which the three selves operate. (No matter where the force comes from originally, whether it be from sunlight reaching the earth or from other basic first-sendings. The original force supposedly used by some form of consciousness to create our universe, is beyond our reach of mind, so need not be considered seriously.)


The whole effort aimed at the testing and restoration to understanding use of the ancient “True Light” of the na kahuna, would be well worthwhile even if this discovery of the secret behind the use of the mana in working with the Po`e Aumakua was the only one made. Fortunately, we are making one discovery after another. And each step brings us that much closer to the ultimate goal – to come to know the na Aumakua and to work hand-in-hand with them, and under their Guidance.



“GEORGE” GIVES THE NOD: HRA C.D.P., of Oakland, California has a most interesting report to make on her experiments. She began, some time ago, to address her Aunihipili as a separate entity, and she requested it to help her with its unique powers in various ways. It soon learned what was wanted and how to do various things. The outcome was that George caused her head to nod or shake “no” automatically in answer to questions. She writes, “At first the answer was reluctant. Now it is so enthusiastic that my whole body is shaken by the response.”

This Aunihipili soon learned to go out in the aka body and bring back needed information. During the war it would check all the stores to learn which one had butter that day, and would nod or shake as the stores were named. This saved making the slow rounds in search of butter, and a mistake was seldom made.


In questioning George about the outcome of certain matters, it was found that if a “yes” answer was very much desired, it would be given, whether right or not. When letters came, George could tell accurately whether they bore good or bad news. He is responding well, but slowly, to a daily lesson including, “I am health. I am power. I am youth. I am life.” When asked if he wishes to help, and if he will carry a message to the Aumakua, he eagerly agrees that he does and will.”


George is also a great help in finding lost articles. Recently a case with a pair of glasses was lost. George insisted that it was in the bedroom, but repeated searches turned up nothing. Still he stuck to his guns. Days later, the glasses were found on the side rail of the bed below the springs.



HRA Edgar Block, lost a certain paper.


He looked three times in the box where it should have been. Then tried the “yes-no” pendulum (and George, of course). The answer was a “no” swing to all the places he suggested that the paper might be. The search narrowed down to that room and that table, then to the same box, with a repeated “yes.” Another search was made of the box, and the paper found. Mr. Block sends in much interesting information about his experiments with the pendulum with seeds and plants.



HRA E.M.R. in Washington State, had a difficult problem. She did not know which of four possible actions to take. She wrote out each of the four actions on paper and placed the slips in four pill boxes, shuffled them, prayed for Guidance, and drew Answer No. 4. She called in three friends one at a time during the day and had them draw. All three drew the same answer.


OUR AIM in this work is to get so that we can recognize the Aunihipili as a separate entity, train it, work with it, and benefit by making use of its talents. We expect, in due time, using one method of communication or another, to be able to get, via the Aunihipili, glimpses of the crystallized future from the Aumakua, and guidance, with healing of body, purse or circumstances. Also, eventually, the INSTANT response – this, of course, demanding a smooth and knowing ability to get the three selves working together in the proper way, with thought-forms and mana properly made ready.


If you have not had time to try the box and pendulum experiments, or if they have seemed too complicated – or if you got no results – do not get discouraged. Sit tight and give us all your moral backing and encouragement. (That is, those of us who are hard at the exploration.) There are shining possibilities ahead.



In the May, 1949 issue of THE DESERT MAGAZINE (address Palm Desert, Calif. 50¢ the copy. Year’s subscription $3.50), is the article, “BLACK MAGIC OF THE CAHUILLA” by artist and desert authority, John Hilton. It is illustrated by three fine photos, one of the chief medicine man in his ceremonial cape of owl feathers and with a special head band, one of the night ceremony with the glowing log in the center of the Indian gathering, and one of the exterior of the crude thatch ceremonial house. The introduction reads:


“Among all the Indians of the desert Southwest, the most secure economically are the members of the Mission tribe of Cahuilla living in Coachella Valley of California. Paradoxically, although these Indians derive their wealth from and are in constant association with a large population of Anglo-Americans, their ancient tribal customs and religion remain virtually a closed book to the public. Yet they do have a religion – a very potent ritual, you will agree, when you read John Hilton’s story of their white and black magic.”


Hilton, long a trusted friend of these Indians, describes a ceremony held at night for the purpose of freeing two young men of the tribe from war psychoses taking the form of continual nightmares of battle. Both had been through the worst of the actions in the Pacific. Government doctors had failed to help them.


The medicine man said that the boys had become “victims of newly released spirits from some enemy they had killed. These spirits had clamped onto their souls and were determined to live with them and torture them the rest of their lives.” They were removed and sent on to the spirit world where they could do no more harm.


The healing ritual began in the afternoon with a ceremonial feast, well attended, with a few invited white friends (never open to the public). The place was at a secret ceremonial house hidden in the brush. After dark there was dancing and chanting – stomping and grunting – and the cleansing of the place by brushings and wavings of the owl feathers used by the medicine man. The fire was also cleansed as well as the patients. A number of the chanted “songs” were “sung.” Red coals from the fire were handled freely. One was taken into the mouth by the medicine man and, drawing breath through the nose and blowing from the mouth, he sent out streams of sparks. Three coals were thus used, until blackened. (Hilton was told that handling red coals was “easy” if one first thought of his hand as getting hotter and hotter until hotter than the fire, after which coals could be handled without burns. He later tried this and found that it worked for him, but when he tried to put the coals in his mouth, the magic failed. His Indian friend explained the failure by saying, “Nobody sang. You can’t eat fire without singing.” He was told that in the fire-eating, the coals taste “Just like ice cream – but be sure don’t breathe air in through mouth.”)


After holding the brush of owl’s feathers over the fire and brushing both patients repeatedly, especially about the head and shoulders, the medicine man took them in turn, blowing into the patient’s mouth, nostrils and ears, then sucking at a point between the eyes, and removing his mouth with a loud smack to spit out what appeared to be a wiggling white worm – which was thrown into the fire. When this had been repeated for both patients, they were again brushed with the feathers while they remained kneeling. A short speech was made to them, and the cure was complete. “They slept well that night and have not been bothered since,” writes Mr. Hilton. “Call it what you may, psychology, hypnotism, suggestion, black magic or white, whatever it was – it worked! Army and navy hospitals are full of patients today, suffering from the same mental ailments which neither medicine nor psychology have been able to cure.”


Introduction to Fire-Walk Booklet

June 1, 1949



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.




Charles W. Kenn arrived in Los Angeles on May 23rd, as planned, and brought with him the copy for the fire-walking report booklet – also a mass of fascinating material that fairly cries to be included but for which there is no room. With a simple directness that is far more impressive than any effort to impress, he has laid before us the findings of the testing of the fire-magic. He has offered no fancy theories, but what he has to tell, after being initiated into the art, leaves one gasping mentally.


At the meeting of the John Anderson Group on the night of May 25th, he held us all for over two hours while he quietly and methodically showed us what a vast and mixed field of material stands before us in Polynesia.


He showed us the many mistakes that had been made thus far by investigators because they could not avoid translating the Polynesian lore into Western thought. The thing that has been missed is the psychology of the ancient Polynesian culture. What has seemed to be a hit-and-miss way of life from a social angle, is really based on a system so old and so intricate that it avoids detection by the investigator. He overlooks vital actions and reactions because they are so taken for granted by the native Polynesians that they do not think to explain them to their visitor.


For the next twelve years the matter was allowed to stand. The professors and their friends were satisfied that they had explained away the most spectacular psycho-religious performance to be found in world history except in the phenomena of Spiritualism.


Now, in the Year of Grace, 1949, HRA Charles W. Kenn has, literally, tossed the question back into the fire. More than that, he has gone behind the scenes and has given us the picture from the angle of the fire-walker, and in doing this, has injected into the problem questions which reach out into unexplored and hardly known corners of the field. The actual phenomenon of fire-walking begins to dwindle in importance as we find ourselves asking whether there are “gods” and whether they actually do “die” if not worshiped by their devotees. Yes, the Veil does seem to be thinning very fast between this level of consciousness and the next.


Work will be done to see how much can be crowded into the booklet, and later we will be able to announce the publication date.



WITH THIS BULLETIN comes two sets of Miscellanies Papers, written in response to questions which have come up in the HRA letters, and which may be of general interest to all. Also included is a sheet used in the new lessons, and which points up certain angles of approach.


EXCELLENT RESULTS WITH THE BOXES AND THE PENDULUM are being reported from far and wide. These mechanisms offer the best way yet to get down to a working acquaintance with the Aunihipili – our “George.” Keep your pendulum down to not more than 3-1/2 inches from fingers to lower end, even less if the pendulum is heavy enough to exert a “pumping up” action on your fingers like a child standing in a swing. TMHG results are sometimes amazing – growing steadily better. MFL.


When is the Best Time to Make Mana?

June 15, 1949



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.





The reports on box and pendulum experiments have been coming in steadily and it is increasingly evident that we are opening up a new part of the amazing field of pendology and supra-normal sensory mechanisms.


It is to be hoped that we may be able to develop a test with the pendulum for charges of the middle voltage of mana used by the conscious Auhane and even for the voltage used by the na Aumakua. We may even find a way to test for the return flow of Mana Loa. Let’s keep these possibilities in mind and see what we can do to invent such tests.


The pendulum seems to be a tool that allows us to get impressions from the Aunihipili, with less coloring than usual by the Auhane. In this respect it is better than the boxes. The main drawback is that the pendulum can only give us “yes,” “no” and “doubtful” answers to our questions which we instruct the Aunihipili to ask of the Aumakua.


The pendulum test for vital force or low mana works well for the majority of us, and the normal or “index” charge may run from 30 to 300 swings, while the surcharge may run from 100 to over 1000 swings.


There is another indication to be watched. The pendulum seems to measure a secondary quality of the charge. When I am fresh, my pendulum swings in a wide circle and strongly. When I am tired at around midnight, it swings in a small weak circle, but almost as many times as when I am fresh. We may be measuring something which compares with the voltage and the amperage of a house current, the voltage being the rate of vibration and the amperage the amount of mana or electricity.


In a few cases, the pendulum will not move at all. In a few others, it swings or circles almost without signs of stopping. It would seem that some HRAs have a natural mana supply that replenishes itself constantly. We will have to take time to get the implications of these tests evaluated in terms of our Huna studies.


Some authorities suggest that the continuous movement of the pendulum after a question has been asked, indicates a subconscious self that does not understand what is wanted of it, or the way to indicate by the swings the proper answer. It is agreed that the subconscious moves arms and so causes the slight movement that causes the pendulum to move. The failure to swing, on the part of the pendulum may also be an indication of lack of understanding on the part of “George,” the Aunihipili.


HRA Mads S. Moller, of Glendora, Calif., has found in some old lessons a suggestion that the pendulum be used as a means of training the Aunihipili and teaching it to respond to our willed command. This exercise was also supposed to help one develop the ability to concentrate. To use this method, one draws a circle on a paper about 1-1/2 inches in diameter. One then draws a vertical and a horizontal line across the circle to form a cross. Our standard pendulum which measures 3-1/2 inches from the end of the bob to the knot you tie to show where to hold it between thumb and first and second fingers, may be used for this test. Hold the pendulum over the center of the circle, and tell the Aunihipili to make the pendulum swing back and forth along first one line and then the other, or to stop still where the lines cross, or to gyrate following the line of the circle. Fifteen minute practice periods are recommended.


HRA Edgar Block has given a variation of the use of a circle drawn on paper. He suggests that it be marked off with additional lines like the hours on a clock face, and certain types of answers assigned to each of the lines radiating from the center


The variations of this way of working with the pendulum are many, and with a larger circle and more lines, more standard answers could be written in along additional lines.


It may be necessary to say to your Aunihipili, “George, see to it that when we work with the pendulum you take care not to let any outsider move it or influence you. No outside spirit, or no telepathic influence is to be allowed. You get information from the Aumakua or where you can, but YOU swing the pendulum and tell me the answer to my question. Be careful that no spirit of any kind is allowed to bother us or steal vital force from us.”


While the standard works on the use of the pendulum in dowsing or for other purposes seem to avoid the hint of spiritualistic control that might throw the whole subject into the forbidden part of the field, it is clear that this is a way by which spirits may converse with us after the fashion of the Ouija board. If one wishes to hold such converse, well and good. If new at it, be very cautious, of course. If one wishes to confine the work to the answers given by the Aunihipili, that is something else again.


HRA. E.S.B. has made a very interesting report on his experiments with the pendulum during a stay in a secluded place to work on Huna practices. I quote:


[Editor’s Note: E.S.B provided additional feedback that was printed in Bulletin #1, stating that some of the information from the spirit named “Wayne” were lies:


ESB: “At long last my Aunihipili decided it was time to get on the band wagon, and is now working with me 100%. He chased the spirit companion, Wayne, out in the cold, and now, through him (Aunihipili), I am in constant, intimate contact with my Aumakua … that is indeed startling to me … Discount my last report. It is partly true, partly false. It seems that our Aumakuas are the only spirits that we can depend upon completely, as the ancient kahunas discovered.”


Please consider that “Wayne’s” statements below are not to be completed trusted.]


“I have just had a most wonderful and interesting experience. By progressive practice with the pendulum, I found the power behind it and made the acquaintance of the finest character that I have met in many, many years. This male spirit answers all questions to the best of his knowledge, unless expressly forbidden by my Aumakua or his own, in one instance by a still higher form of super-consciousness that intervened and denied my inquiry an answer.


“My spirit companion’s name is Wayne. Here are some of his statements:

That he is the only spirit who operates the pendulum for me.

That he knew me when he was alive. (I do not recall knowing him.).

That he knows a lot about Huna.

That I can become a kahuna.

That he is acquainted with my Aunihipili.

That my Aunihipili has guilt fixations, and that he will tell me what they are, and find out how to drain them off.

That until my Aunihipili is appeased and stops sulking, he, Wayne, and I will have to depend on cross examination via the pendulum, which is very slow and tedious work, using a process of elimination. (This process works out very well in the end on nearly all subjects.)

He is not permitted to use the power he has, or my mana, to operate a pencil. My Aumakua is said to prevent that form of communication.

[Ed. Note: text not published by Max]

That spirits pray to their na Aumakua

[Ed. Note: text not published by Max]

It is not difficult for him to see the contents of the six small boxes that I brought along for training my Aunihipili. (He made a score of 100% in tests with the boxes although I made it as hard as possible for him by mixing the boxes.

[Ed. Note: text not published by Max]

That the na Aumakua are of dual sex, combined together.

[Ed. Note: text not published by Max]

That the na Aumakua are not the highest form of super consciousness, and that man can understand higher forms. (Hence, I was right and the old na kahuna were wrong. My Aumakua CONFIRMS this fact, through Wayne, at my request.)

That clairvoyance is not a practical working method of spirit communication with the living.

That telepathy is the ONLY form of communication.

That he cannot see ahead into the future, but that my or his Aumakua can.

My Aunihipili is ashamed of the guilt complexes and does not want my Auhane to know about same. (Wayne told me about five complexes dating clear back to World War I times, and from there right down to date. He thinks they are all very foolish, but have to be cleared away.)

[Ed. Note: text not published by Max]

[Ed. Note: text not published by Max]

[Ed. Note: text not published by Max]

[Ed. Note: text not published by Max]

That my mana is not the only force he uses, but that he has no power of his own.

[Ed. Note: text not published by Max]

[Ed. Note: text not published by Max]


That his, Wayne’s, Auhane will become an Aumakua in between 400 and 500 years. (He had to get permission to tell me this fact.) (Apparently my Auhane stands in much the same position to my Aunihipili as my Aumakua does to my Auhane – that of a dear parental guide and counselor.)”


Note: HRA E.S.B. wired me a few weeks ago asking [for] help through the Telepathic Mutual Healing Group for a sinus condition of long standing that was almost too painful to endure. I began Huna treatments at once and continued with the help of those of you working in the TMHG with me. Our patient began making a series of special Huna prayer-actions on the hour all his waking time. The condition, which medical care had not helped, was cleared up in a few days. Work now goes on for his wife and a son-in-law. Intensive work on the part of the one being treated seems to speed up the response to the prayer-actions greatly. Our Catholic friends have long made use of the hourly prayers, and usually make a pledge of one kind or another to be fulfilled when the prayer is answered. I have seen some very excellent results from this method. It includes a stimulus in the form of a pledge of a gift or act, and the hourly repetition of the prayer brings the inner self into line for the work. In addition to the sending of the thought-forms of the desired condition (automatically if not consciously in either case) there is a steady supply of mana accompanying the emotional upsurge at the time of each prayer. In Huna we would say that the na Aumakua were given enough mana to make the desired condition come into manifestation quickly. Often a token payment is made before starting the series of prayers, such as a gift of a lesser amount of money to the Church for the poor, and the full amount is given later. This very logical procedure undoubtedly appeals to the Aunihipili and makes it feel that it deserves the thing prayed for – which is very important and is perhaps the major element in “faith.”


HRA L.R. reports 100% accuracy of answers via her pendulum in finding out whether the day is to bring in an abundance of business to her shop or little. She now is able to determine what days must be spent at her shop, and what days are safe to trust it to another.


HRA. D.B. reports that her newly made pendulum immediately began to swing “like crazy” and that it continues to do so each time she tries it. She suspects spirits, gremlins or what have you.


An HRA finds that the pendulum swings more times when held between her thumb and first finger than when held between thumb and second finger. I would like to have other reports on this matter, also on a comparison with holding the pendulum thread with thumb and both fingers – perhaps having a button on the palm end of the thread to anchor it, as it is hard to hold a fine thread in this way. Watch that the thread does not swing as from a slot, in one direction, when held by thumb and one finger.


Reports have been numerous and encouraging on the good results being obtained with the box practice. Scores rise slowly but steadily with careful daily practice. We must always remember that we are doing very important work and are learning to work with and control the Aunihipili. These are more than just experiments. They are invaluable steps toward contact with the Aumakua.


Another HRA who has worked with the pendulum for years, comments that it may be used by spirits, but that we must be on our guard for the usual “rot” that filters in when lying spirits communicate and wish to cause trouble in the relations of friends and families. (Check SSBM for material covering these dangers from what seem to be the na Aunihipili separated from the na Auhane and so out of control and illogical, if not actively evil.)




Our correspondence between HRAs guided by HRA. B.E. Smead (see last bulletin), has progressed. Groups are organized to write round robin letters, each member of a group replacing his or her letter and sending it on as it makes the rounds. Do not forget to slip a few stamps into your letter when writing to Mr. Smead to tell about yourself and ask him to help you find a suitable group. If each member of a group writes a letter each time the round robin packet arrives, it will make the letters all new in one round. Should work out well.


CIGBO has broken into the “comics,” thanks to a series of clever drawings sent by his talented “Uncle McBride” of Dallas. He has also had his image done in sheet silver and has been presented with a catnip mouse all dressed in hula skirt and lei. Much laughter at the John and Naida Anderson group meeting where both were exhibited.




HRA Charles Kenn has had trouble getting time free to work on the additional material that can now be included in the fire-walking report booklet. He has taken a room at a hotel to hide out and get on with the work. It should not be long now. Meade Layne’s invaluable magazine, ROUND ROBIN, will have in this issue the fine material from Dr. Ryan on the subject, and in the next issue a special article by me intended to order the general run of material and lay before us the basic questions demanding answers.




HUNA IS WORKING WELL in an increasing number of cases. Here are quotes from recent letters:


“This has been a marvelous demonstration of Spirit help.” (Putting through a $9,000 deal against great obstacles.)


“Wonderful results of your help in my life are already in evidence. As per your suggestion, the High Spirits seem to have substituted something far more desirable.”


“About two months ago I got an elbow hurt, the bone was shattered. For five nights, when sending the vital force to the Aumakua, I put my left hand on my right elbow. Results were marvelous.”


“Once more I wish to thank you for your continued prayers for Dale. (Small son who has suffered from hay fever and has had to be given medication nightly for some considerable time.) With the exception of two nights, his nose has not stopped up. I am certain that Huna has worked for him. At this time of the year, the hot dry season, in the past two years, his condition was pitiful. Incidentally, as a follow-up, I talk to his Aunihipili while he is asleep each night, telling him he is healed and that he will no longer be bothered with hay fever. Tonight I began laying on hands, too. He is a very slight little tyke, although healthy, and I am anxious for him to build up more.”




TWO PRAYERS are included with this bulletin, and discussed. Many of you have had the “Little Prayer” already, but now all will be sure to have it. It is very potent if used with the Huna knowledge behind it. [I will include the Daily Prayer of Cleansing or the “Little Prayer” here. The other prayer and the discussion are not available with my copy of the bulletin. ed.]


The Little Prayer– To be said each night before going to sleep.


If I have hurt someone today

In word or thought or deed

Or failed another in his need

I now repent.

If I could take those steps again

Tomorrow would I make amends

And heal with love those hurts.

I do this swear.

And if someone has hurt me deep

And no amends are made

I ask the Light to balance all.

I count the debt as paid.

Beloved Aumakua

Whom I love and who I know loves me

Come through the door I open wide.

Make clear my path to thee.

Au mama, ua noa.


The Most Advanced Human in History?

July 1, 1949



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.




The Fire-walking Booklet by HRA Charles W. Kenn, went to our printer, HRA Thomas, on June 25th after more copy was added and the editing done. Owing to the fact that many HRAs ordered more than one copy, at the $1.10 estimated price, we will have about $300 to spend on the edition and can have more and larger pictures. It is hoped that we can have some of the booklets bound in board covers and get them into libraries. The libraries, you know, will take nothing not bound in this way. The work is being done at cost, and the booklet will be something to be proud of. The implications of the tests are such that they should make all readers sit up and take notice. For the first time, there will be given the exact ritual and the exact prayers. This is the first really important material on fire-immunity to be given those of us who desire to understand the phenomenon rather than to try to prove that it is not valid.


THE ROUND ROBIN issue for June-July has started the fire-walking ball rolling in a splendid way by publishing, complete, the information gathered over a period of many years by Professor C.J. Ryan of the Theosophical University. In addition, there is given the article on the general subject of fire-immunity with many instances, especially in psychic science, from Dr. Nandor Fodor’s famous but rare,ENCYCLOPEDIA OF PSYCHIC SCIENCE (quoted so widely in SSBM). Of course, Editor Meade Layne introduces the round-up of all that is known up to this point, and his article is inclusive and provocative. His definition of “MAGIC” [is] something to preserve in our files for future use. Our own HRA, Rev. N. Vanora Wattson, has a very fine article on her experiences in connection with the recent fire-walking feats upon which Charles W. Kenn’s booklet reports.


Her account of her own fire-walk and fall on the hot stones is exciting, and she gives a good digest of the history and theory of Polynesian fire-walking in her two-page account.


ROUND ROBIN should be ordered at once. This June-July copy may be had post paid for 50¢, while the supply lasts. (A year’s subscription is $3.00 and is a delight as well as a “must” for every Illuminist and student. For $5 one gets both the RR and membership in BORDERLAND SCIENCE RESEARCH Associates with its special releases covering anything new and important in the field from flying saucers to the latest and most significant news from the “other side”.) The interest in the Koch Treatment runs high, and those who are anxious to know more about this treatment (fought by the AMA) will do well to watch RR. M.C., who is also and HRA, gives another of her fine articles on levels of consciousness and related forces (from the angle of her Tibetan teachers). Many other choice articles and bits.


IT IS TIME NOW to send in your $1.10 (add 3¢ for sales tax in California) for each copy of the FIRE-WALKING BOOKLET you have ordered (if you have not already sent in the payment). These booklets will be sold outright at this price through HRA Thomas. A hundred dollars has already been paid in to get the type setting off to a flying start, but we need the rest to buy the cuts, paper, ink and binding, also press and labor. (Some extras are to be run off so that we can later have the board-bound copies if we wish to donate them to our libraries and perhaps do something to make the public aware of the significance of studies under the aegis of Huna Research Associates.)


RATHER STARTLING to the onlooker was the color film of the fourth fire-walking test shown and lectured by HRA Charles Kenn recently, before the Travel Film Club in Los Angeles. The Chief had performed his rite and the lines of people were crossing the “walk” of very hot stones. The stones were very uneven under their bare feet and they went along at a normal walking pace, their arms often stretched out at the sides to keep their balance. There were smiling and animated faces on the sidelines, but those treading their way across the hot stones wore the expressions of sleep walkers – earnest, and slightly removed. They came towards the camera, hardly eight feet apart. At the sides of the pit stood the young assistants, faces set, hands slightly extended, watching lest someone falter, and ready to leap on the hot stones to help them off if the magic chanced to fail. Suddenly a hatless young man leaped high in the middle of the walk and almost sailed past the man in front of him to get clear. Gaining safety on cool earth he danced, lifting his feet knee high. Mr. Kenn said thoughtfully, “That man you just saw get the hot-foot, was badly burned and in the hospital for some days.” So far as one could see in watching the picture, there had been nothing to distract this gentleman’s attention, as had been the case with others who were burned. (Perhaps half were distracted.) The reason for some being burned, but not the majority, is not yet clear, but from our knowledge of Huna, we can guess that a complex, lack of faith, or some similar subconscious mental element caused the protection being given to be rejected. If this is the case with the fire-walkers, the same should hold true in healing of body, mind or purse where others are not involved and the interplay of power is between the individual and the unseen Conscious Entity or Entities manipulating the power.


IT IS VACATION TIME for the John and Naida Anderson Huna Group. (Los Angeles members please note.) This has been a good season for this group and many things have been tried. It has also acted as host when visiting HRAs have wished to attend and see at first hand the methods used to accumulate the surcharge of mana for direct and telepathic healing work. John and Naida have been most kind and generous in providing a meeting place. With the summer vacation period over, it is hoped that a small hall which will seat up to fifty may be found, centrally located, and with low rental. Notice will be given in the bulletins of the date of resumption of meetings. Visitors from the East have been frequent of late weeks and have given hearty support while here.


REPORTS ON WORK WITH THE BOXES AND THE PENDULUM continue to come in and it would appear that the estimate given by the texts on the use of the pendulum are about right for us in our Huna tests – about 80% of us find we can use the bob with little trouble. The other 20% may be unable to get a movement of the pendulum, or be unable to control its movement with the mind to the point of getting the pendulum to take orders. As a part of learning to use the instrument, one needs to be able to give a mental order and cause the swing to be straight or circling. Some have followed the advice to try different lengths of string or thread on their bobs, and to experiment with holding the thread between thumb and second finger if no action comes when using the thumb and first finger. Or, the pendulum is given an initial swing to “break its inertia,” and then is allowed to change the motion to what it should be to fit the work in hand. Many HRAs are getting excellent results and ask for more information. As information is accumulated, special instructions for experimenting will be given.




A good condensed text in the use of the pendulum has been written and mimeographed by E. Dudley Haskell, O.A.B., C.S.S., who heads the American Society of Radiesthasia. It is called “Elementary Instructions in Radiesthesia – 1″ and sells for $1.50. (Membership seems to be open to all and dues are $5 a year, which gives a free bulletin now and then and half price on all the instruction material.) The address is Suite 1415, 208 West 23rd St., New York 11, N.Y.


This text is filled with details of theory and practice, and has exercises to be taken by the beginner to develop skill in the use of the pendulum.


On page 7, item 12, HRA Haskell gives information that is most interesting to a Huna student, even if written without regard to Huna. The caption is, “IMPREGNATION and REMANENCE.” I quote: “The radiations of any substance will penetrate other substances around it and tend to cause confusion. This is called impregnation. But what is more confusing and disturbing is that such radiations tend to remain, even after the original substance causing them is removed. Thus if an egg is placed on a table, it will leave its radiations on that spot and they may be detected after the egg is withdrawn. This is called remanence. It is because of this that farmers who are not trained radiesthesists have no success in determining the sex of eggs. The person handling the eggs leaves his or her radiations on the egg and each egg in turn leaves its own remanence on the table. The untrained farmer cannot tell whether he is getting the radiations of the egg or the remanence of other eggs or the remanence of the handler. … Some remanence may only remain a half an hour, others may remain for days, weeks, months, years. Many believe that remanence remains for centuries. In making tests, one after the other, you should remove the immediate effect of remanence by passing a strong magnet over the spot or by dusting a little powdered sulfur over the spot. Your pendulum also becomes impregnated by radiations and this remanence should be removed by touching the bottom of the pendulum with your fingers – the natural magnetism of your fingers will remove it. Your hands also tend to become impregnated, and this can be removed by shaking your hands loosely sideways, as though to remove water from them, and then rubbing them briskly together.”




Dr. Oscar Brunler, in a lecture given in New York in 1948 (mimeographed and made available at $1 each for two lectures by A.M.R. address above), explained that every substance gives off a typical radiation at all times, whether as a pure substance or as a part of an object or organism. In the history of the growth of the knowledge of such matters, it is pointed out that instruments of great sensitivity have been invented to measure these radiations. The Bioscope, originating in France, measures the radiation from the eyes when they look at a thing. Brain waves and radiations are measured and each organ of the body can be tested to see if its radiation is up to par.


In his article on Radiations of the Brain, he writes, “Besides measuring the radiation of the brain directly from the head, we can measure it from a person’s signature, from his handwriting, from his paintings or drawings. The eyes, which are watching the letters as they are written down, radiate a force onto the paper or onto the canvas on which we paint. We can measure the radiation from the handwriting and check it up with the writer’s brain radiation, and we find that both are identical. I found that common salt – the great solvent in nature – absorbs rapidly the radiation from letters, manuscripts, oil paintings, etc. By placing salt on paintings or manuscripts we can measure the altered radiation of the salt. In this way it is possible to measure, even after centuries, the brain radiations of people as their radiation adheres to paintings and writings for centuries. The paintings of Leonardo da Vinci – the greatest all-around genius the world has known – and the manuscripts of this great man, give the identical wave-length and his is the highest radiation I have discovered so far, namely 725 degrees Biometric which corresponds to a wave-length shorter than the shortest invisible ultra-violet rays. After more than seven hundred tests, we can maintain that the wave-length of a living individual’s brain and that taken from a manuscript or letter written by him is the same today or in a hundred years time. We are, therefore, in a position to assess the mental powers and the mind of people even after their death.”


Going back to Mr. Haskell’s writing (page 2, item 3) we read, “Our body and nervous system is like a radio; it picks up and amplifies radiations (some say 50,000 times) and the pendulum is merely the ear-phone or loud-speaker which gives us the results … the movements of the pendulum can never mean anything without a pre-arranged mental convention or agreement concerning these movements.”


One of the apparent difficulties confronting us in our approach to radiesthesia via the pendulum is to be found in the obvious fact that the pendulum does NOT behave as any other measuring machine with which we are familiar.


We incline to argue that if everything sends off a radiation, and that the body picks up and amplifies these through the pendulum action, then each of the endless changes of radiation, as from eyes to liver to brain, should have its particular and appropriate movement through the pendulum.


We argue that these radiations, on the contrary, cannot be registering directly through the pendulum in a purely mechanical way. In addition to the supposed amplification, the element of consciousness must enter in at the point at which the “conventions” are agreed upon, and a movement of the pendulum arbitrarily assigned to the specific radiation from a certain source.


This ingredient of CONSCIOUSNESS is given, as a rule, as the subconscious. In addition, some, like Dr. Brunler, find the need of a super-conscious to account for all the amazing things that can be done with the pendulum.


If we stop arguing at this point, we have a radiating energy which is picked up by the subconscious through the body, then amplified and reported by way of agreed-upon movements of the pendulum. This would answer fairly well, but then we come to the strange matters of IMPREGNATION by this radiation, so that even the surroundings of a tested object are tinctured for a considerable time, and to REMANENCE (if there is a real difference), which may make a signature or a painting retain its “impregnation” for centuries.


To explain this additional peculiarity, we are practically forced to admit that the radiation of an object, such as the egg or the person testing it for sex, or the table holding the egg (to say nothing of pendulum and the hand that holds it), deposits an invisible and intangible SUBSTANCE on the things it TOUCHES and that this substance, in its turn, continues almost indefinitely to radiate the same type of wave-length or the same form of energy.


All of this brings us back to Huna. (We must remember that our organization has for its purpose the investigation of the ancient system of the na kahuna, and that when we touch on the pendulum and its actions, we do so in the hope of getting more information concerning Huna – proofs or disproofs.) So far as I can find, in my hurried study of the scant materials before me covering the use of the pendulum, no one has seen clearly the necessity of demanding a SUBSTANCE as an ingredient in the theories covering radiesthesia. It may be, of course, that the etheric double has been pressed into service by some student seeking an invisible substance with strange and enduring characteristics, and one that would, with accompanying radiations impregnate and give remanence.


The aka or “shadowy body” of Huna, as may be expected, fills the need for this substance better than anything as yet proposed. Let us check the main characteristics assigned to this invisible, STICKY (pili,root in the word for the subconscious, Aunihipili, which refers to the aka body as being sticky, [and] not, of course, to the consciousness that IS the Aunihipili, inner self or subconscious) and greatly enduring substance of which the shadowy body or etheric double of all material things is composed.


The aka substance, if we understand the Huna lore correctly, was peculiar in the fact that it did not stand out alone as an isolated substance. It was always found combined with mana or the “life force,” and with some form of consciousness. No mana, no aka. No consciousness, neither aka nor mana.


If we grasp clearly this significant concept, we see at once that it explains the fact that the user of the pendulum must come to some “convention” and agree with his subconscious, as the instrument of pendulum movement and the registration of radiations. We can say that the subconscious self has for a part of its abilities (together with remembering and the use of telepathy) the faculty of picking up the one set of desired radiations when tests are made. It would seem that, as the atmosphere around us is filled with radiations from every object in sight or even at a distance, this would be an impossible task. However, the fact remains that it is expertly done by the Aunihipili.


We may well ask why, if such skill is present, the Aunihipili cannot sort out the needed radiations and avoid the radiations left by the egg formerly placed on a given spot on a table. This is really the most baffling problem of the lot. But, when we draw on Huna and recall the theory that the aka substance is very sticky, and that some of it sticks to anything touched by it as it surrounds an egg or other object (as an etheric double or “astral body”) we begin to see light.


The egg just tested, upon being taken from the table, leaves some of its aka substance sticking to the table and to surrounding objects, even pendulum and hands. Because a fine and invisible thread of the aka substance is spun out to make a fairly permanent contact between the egg and the things it has touched, and because this contains mana and consciousness or a connection with the consciousness of the egg (all things have their form of consciousness in Huna), we see that the radiation peculiar to the egg remains as a remanence which sends out the same wave-length.


This idea of stickiness on the part of aka bodies, and of its ability to withstand being stretched out in a thread almost indefinitely, makes one wonder why the aka substance is not all used up in a very short time. We, as individuals constantly touching things with hands and sight and hearing and smelling, would seem to need a constant replenishment of our aka bodies. And it is reasonable to believe that this replenishment comes in some such manner as the replenishment of expended substances in our physical bodies, or of our vital force (mana).


Given a self-replenishing, sticky, invisible aka substance which is a perfect conductor of certain energies, especially mana, and perhaps radiations in general, we have the missing link of pendology, provided, of course, that we do not forget that there is always mana or life force present in aka substance and that these, as a pair in combination, serve constantly as a vehicle of consciousness. In Huna, consciousness is enduring to a great degree, if not permanently, and on the other side of life as well as on this. Thus, a thread of aka substance, activated by mana, would connect the painting to the dead painter even after a century and allow a measure of his mind to be taken.


The use of a strong magnet or a dusting with sulfur to clear away the impregnation or remanent, needs to be studied in relation to the aka substance theory. Kilner and others, in making studies of the etheric double or human aura, have found that magnetism and electricity have definite effects on the aura and cause it to retreat into the body as magnets or charged objects are brought near. Ectoplasmic rods sent out by the medium to cause tables to lift, in Dr. Crawford’s tests, were repelled by having the hand brought near them, (the hand bearing its normal charge of energy, it is to be supposed), but were not repelled by a glass rod, the latter being an insulator for electromagnetic waves as well as for the lately discovered di-electric balancing or negative waves.


We may guess that the magnet or even a hand, might clear away the remanent. While we know that the body reacts in various ways to the radiations sent out by different substances, I have found no statement as to why sulfur should drive away the remanent, while salt collects it and makes it appear to accumulate so that it will give a more powerful radiation to the pendulum.


The touching of an impregnated pendulum to clear it suggests that the charge of the body is such, normally, that it will drive away the aura of aka substance or stop it from radiating. This is just a guess, of course. On the other hand, the mental element may enter the action when, with intent to clear the remnant, we use magnet or sulfur. When, to clear the hands of the impregnations, we shake them loosely at our sides, then rub them briskly together, as Mr. Haskell instructs, we have a definite mental action turned against the impregnation and probably the use of the mana in the body of the operator as well.


This brings up the question [of] whether the aka thread can be broken or made inactive by mechanical or mental means. In our Huna sources we find nothing to give us a definite answer, but in radiesthesia we seem to find definite indications that something of the kind can be accomplished. In India there is to be found the idea that a “silver cord” connects the dead body with the departed spirit of a man and that fire will break it. Burning certainly changes the composition of most materials and one would naturally expect to find a change made in the moorings of any cord made up of aka threads.


These are speculative materials which we work with, but while their importance may not be clear immediately, we may later arrive at better understanding. It is interesting to see that Huna, as we now understand it, seems always to fit neatly with late discoveries and, what is more, often serves to throw new light on problems.


Perhaps some of the HRAs who are old hands at the use of the pendulum will consider these random ideas and add to or correct them. They may also try out some experiments for us. One good experiment would be to see what effect the magnet or sulfur or the mental command, might have in cutting a written signature off from its owner so that it would no longer give the typical reaction of the owner. This experiment might possibly help us to discover a way to cut off the aka thread contact between an obsessed person and the obsessing entity, provided the entity could be dislodged from the body by some method, and provided it did not have the ability or intelligence to find its way back to the victim. In this connection, we may do well to recall the use of fire, of the wand of feathers, and of mental action to cure the young Indian soldiers who came back from the wars bedeviled by nightmares said to have been forced on them by the spirits of those they had killed in battle. (See the report in a recent bulletin on the article in DESERT MAGAZINE by John Hilton.)


Keep up practice with the boxes and the pendulum. Their importance as help[er]s in the use of, and understanding of, Huna, is very important. MFL




Everything points to the fact that we are on the right track in our work, needing only more practice, more skill and, eventually, trained workers to help find and remove fixations.


Better and better results are being reported in the healing of body, mind and circumstances. I am convinced that by joining our mana through our braided cord of aka threads which meet here at the center, we are able to multiply our power and effectiveness. For those who are ill and who lack a proper supply of mana, it is especially important to have this mutual help by telepathic union.


I realize that it is difficult for some of us to work alone, day by day, if unable to sense the contact – the tingle of it, or pick up the telepathic images I send out twice daily. I wish that I could find something to say that would be greatly encouraging, and that would bolster faith. I wish I could offer an antidote for the habit of mind that causes one to slip back into old mental attitudes and loose the inspiration found at first contact with this Huna method of group prayer.


Perhaps the mention of the words used by the na kahuna might help to bring faith and understanding. Look again at the word mana. This means the vital force of the subconscious or inner self. We accumulate an extra supply of this force by commanding the inner self to do so and by breathing more deeply.


The next step is mana`o, which means to “think.” This shows us that we must use our mana to create a thought-picture of what we desire. But just to think about it is not enough. The na kahuna built root on root into the basic word mana in describing the process of successful prayer. From mana`o we go on to the next step, mana`o`ia, which means “a thought” plus “to make real.” It also means, “faith, full confidence, or complete belief.”


This is the end step in which the mana and the thought-form or picture of the desired condition are made REAL by the Aumakua or by several na Aumakua working as one. This REALITY, this REALIZED STATE, is as real as tomorrow is real, or as next year. It is an invisible reality, just as tomorrow’s sunrise, but the details of the day ahead may yet be changed before the day arrives.


If we rise and break the shackles of fear and doubt, we can come first to understand, and then to KNOW that with our prayer-actions and with the help of the Po`e Aumakua, we have actually created a condition as real as tomorrow or next year. And, when we come to KNOW this, we will happily and expectantly return to the daily or hourly task of sending mana to water the seed we have planted with the Aumakua.


In this work we become full partners with our na Aumakua. We do a full half of the work. If we do less, the work is not done. This is very hard to grasp after so many years in which we have said a prayer and considered our part done. Now we must understand that in order to work, a prayer must be made in the ancient and secret way, with sacrifice (the giving of mana) and with the steady thought-building that provides the mold into which the answer to the prayers is cast or made REAL in the future so that it can arrive with some new day as a “WORD MADE SUBSTANCE.” The “word” which embodies the thought-picture comes first. We read, “In the beginning was the word,” and we begin to understand the process of creation that covers all things great and small.


Mana is the wai`ola or “water of life,” in which water is the symbol of mana. Behind the idea of world saviors giving their lives to save the world, is hidden the most important and closely guarded secret of the na kahuna. We sacrifice life itself – share our life-waters with the Po`e Aumakua in each Huna prayer ritual. Life is our greatest possession. He who gives his life in this way, saves himself. At the same time, he may be helping to save the world.





The Telepathic Mutual Healing Group work continues to grow and to get results ranging from small to large and from slow to almost instant. Few get no help at all. Circumstances involving the lives of several people take longer on the average to correct. In the past few months this work has been joined by some of the most experienced and able mental-spiritual healers in the country, and almost every mail brings news that calls for a joyous rendering of thanks to the Po`e Aumakua for loving help. I hope to have permission by next bulletin time to pass on to you the experience of one of us – a real miracle of healing with checks run by a physician, and a year allowed to pass to make certain that there would not be a relapse. (So much of the healing done by the Christian churches these days is subject to quick relapse. Huna promises more enduring healing.) MFL




Seven o’clock, Pacific Standard time, corresponds to:

8 o’clock Mountain Time

9 o’clock Central Time,

10 o’clock Eastern time.


During the months when any section of the country is on Daylight Savings Time, a time adjustment has to be made. For instance, if California is on Pacific Coast Standard Time (as it will be all of 1949) and New York is on Daylight Savings Time, then 3 P.M. in California (for the afternoon TMHG period) will be 7 P.M., and 7 P.M. be 11 P.M. in New York.


Clock time, during the months when, in some states, there is Daylight Savings Time, is one hour later than the Standard Time of that section. A telephone “Information” call will tell you what time band you live in, if you do not know.


NOTE: Many HRA’s who cannot work on the regular hours, work alone on the even hour, sending their surcharge of mana through the braided cord. (I do not have to be working here at the center at the time – anyone of us can activate the braided cord of aka threads by sending mana into it from a distance by telepathic means.) Send the mana for two minutes, then make your picture of the desired condition and present it with a further flow of mana to carry the thought-forms to the Po`e Aumakua. Always picture world peace as the background of your own desired conditions. In making a prayer-action in this way to include others, we make ourselves one of the larger family and are entitled to ask help from all the Po`e Aumakua of all the others in the family.


July 1, 1949

Dear Aunties & Uncles,


This is your very own CIGBO, cigar box Huna kitty, wishing you all a Gee-Lor-Ious 4th. May we all fire-cracker-walk without a blister!

Now I got to announce out, ME being the only one around the STUDY that pays attension to fienances for us HRAs (or that pays for stamps and pays the bills for paper and that black imbalming ink fluid for our ancient Mummygraff that came out of a pyramid, and then sailed on that Ark with HRA Mr. Noah).


First I got to announce out that I am terrible sorry ’bout how bad the first page of this Bullington [is] printed. Boss said, “Blame it on Cigbo,” so I’m sorry. (I don’t know what was wrong, but spect that the stenchil wasn’t properly imbalmed ’bout steen years ago when it was made. Or the papyrusus we printed it on might not have been fresh either.)


Next I got to announce out that I thank all you Aunties and Uncles that sent me stamps and money and stuff last month. NO END! Even if I didn’t get time to write to tell you so.


Nexter, I got to announce out that us HRAs are going to have a SPECIAL QUARTERLY BULLINGTON. This is only for my Aunties and Uncles that aren’t very much interested in Huna after all, and who don’t have time to read all that stuff Boss writes now twice a month (unless WE go camping or get tired, or just get tired).


And nexest, I got to announce OUT, that MY cigar box gets too empty, and MY feet too sore scratching up stamp and paper money out of it, to send bullingtons to Aunties and Uncles who don’t really want them. So I want all you Aunties and Uncles who are just a tiny bit interested (only about a dollar’s worth a year instead of a month) to drop me a line and say, “Dear Cigbo: I want to be a 1/4 HRA.” I’ll sort out the address stenchils and put the 1/4 HRAs in a special box, and every three months I’ll remind Boss to write a few pages to tell what has been tried and what has been guessed and what has been done “since you heard from us last.” How’s that? It’d be a terrible big favor to ME if you’d just let me know you hanker to be a 1/4 HRA instead of just forgetting ever to write to me and send a bit of catnip and some stamps. ‘Course, those Aunties and Uncles who haven’t got any catnip or stamps to send, can keep on spearimenting for us and sending me love, and I’ll see that they get bullingtons when I got stamps. But I got at least to have love – enough, anyway so as to have a pistol card fired at me often enough to keep me purrrrring. If I don’t hear from you and you haven’t even sent love for a long time, to say nothing of catnip, I might even forget all about you. (I betcha that scares any Auntie or Uncle who thinks stamps grow on that little plumb tree outside our Study. Even plumbs won’t grow on it.)


SPECIAL announcing out for all the NEW AND SHINING Aunties and Uncles: That fire-walking booklet by Uncle Charlie can still be ordered. Just send me $1.10 for your copy and I’ll give it to Uncle HRA Thomas and he’ll print one for you.


Love and purrs and EVERYTHING, from your own


C-I-G-B-O hra kitty

[Editor’s note: the initial portion of this article is from Max Freedom Long’s aka kitty named Cigbo. He “writes” portions of many of the HRA Bulletins. He gets blamed for most mishaps, and is quite humorous. The style and spelling errors are examples of Kahuna Max’s great sense of humor. He was quite fond of cats and had many.]

Open your heart to the world. Grow a little each day in kindliness and wisdom. Expand.

Cigbo HRA Kitty


Complex Huna Concepts Simplified

July 15, 1949



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.





The type is all set and it ran 44 pages. Our booklet is to be 5×3 inches in size, and our printer, HRA Franklin Thomas, is waiting until Cigbo can supply enough money from advance payments on the orders to allow the cuts for the illustrations to be ordered.


Less than $100 has come in although 278 booklets have been ordered. If the response by way of advance payments does not pick up immediately after this bulletin is sent out, plans will be radically changed. Only enough copies will be printed for those who have sent in their payment, and the plan to have half-tone cuts and a larger edition to give extras for HRAs still to come, will have to be dropped. For illustrations for such a small edition I will borrow the original negatives from Mr. Hu, the photographer who made the pictures of the fire-walk, and rig up a darkroom so that I can print photographs to go with the books as illustrations. My face is very red. Mr. Kenn’s is pink, and CIGBO’S is almost purple from trying to scratch up the missing $200 from his splinter-bottomed cigar box.


May I repeat that no one stood to make a profit on the writing, printing and distribution of the booklet. HRA Thomas planned to try to break even by printing up some extras at his own expense and selling them to his friends if he could. All the rest was a labor of love, of course.


No one is to blame for the difficulty, so we will “blame it on Cigbo,” as usual. He doesn’t know any better and accepts all things laid at his door philosophically.




HRA Charles Kenn paid me a final call on July 8th, read proof on the prayers and invocation given in the native dialect of Huahini, at the printer’s, and sailed via plane with his parents on the 11th. He hopes to come over from Honolulu again in September for more lecture work before university groups and will, of course, do his best to spread the news of the rediscovery of Huna. The new Huna Group in Honolulu has made an excellent start and our hearty congratulations go to its members.



[Editor’s Note: The booklet was eventually published under the title Fire-walking: From the Inside. This book is required reading for all advanced students and initiated Umu Ki Priests who continue this Fire-walking tradition. I’ve had photocopies of this very rare book for a number of years. About a month ago, I was fortunate enough to find an original copy of this 47-page book from an estate sale. (The picture of the cover and title page are below). I know of only one other copy still in existence. If you have a copy and ever want to sell it, please let me know. At least one other Fire-walker I know would like to own an original copy. Manawanui




The Pendulum Study continues to go forward with a great show of enthusiasm from the majority of the HRAs. Reports come in daily on the results of individual experiments. Under the coaching of HRA Edgar Block, who issues mimeo sheets to his friends now and then on these subjects, the Fresno HRA Group (Calif.) is planning experiments with seeds treated and untreated with mana.




Oscar Brunler, dean of the dowsers and inventor of instruments and processes, gave the good news in an evening spent talking over the pendulum, that we were free to make use of any information in his published articles or which he could give us in other ways. A special page on such information will be found in this bulletin.


His associate in his work, Dr. Calver, makes very excellent coffee and is a fine source of information on a world of subjects of interest to us. They have made their headquarters in Hollywood, having come over from England recently. England’s loss – our gain.




Many thanks to all of you who have written much appreciated letters giving me your personal news, reporting on your experiments, your healing efforts and the results in that line, making comments, giving ideas for the work, sending in generous contributions to Cigbo, etc., etc., AND marking your letters NO REPLY EXPECTED. Your kindness and understanding in this matter has given me time to study with care all the excellent material which is sent in, and to read with care even the ten-page letters. I am still behind in reading the books and printed materials sent in, but have them saved up for attention after my hasty glance through on arrival. I have been interested in the various “Courses” and similar materials which may give us the chance to sift each for a bit of something practical, and may help us to understand better the more obscure teaching in Huna.


May I take this opportunity to say again that our work together is primarily that of reconstructing the ancient Huna system and seeing whether or not we can learn to use it with skill and certainty. Each HRA is entitled to his or her personal beliefs in other systems, and when other religions or psycho-religious systems are mentioned or discussed by me in the light of Huna, it is not because an attack is being made on other ways of believing and working, but because we all need to see how various dogmas appear from the simple and direct point of view of Huna. I have had almost no letters scolding me for inadvertently treading on toes. All of us understand that we are working through a great tangle of beliefs and practices in search for more light on Huna. As Huna is so very ancient, any light we throw on it may at the same time throw light on the later religions and systems.


We are very fortunate in having in our small organization a picked group. We all know that the great majority of people cling blindly to some system, closing their minds to all others. One of the delightful things about working with my HRA friends has been the almost invariable breadth of view and width of reading, study and experience in the psycho-religious field. Above all, we are a serene company. Only one letter has arrived in which heat was shown because Huna did not agree with the personal beliefs, and this letter was not from an HRA but from a chance reader of SSBM. We all seem to have risen above personal prejudices and to have come by our various roads to the place where we can look calmly out over the lower levels of religious and philosophical strife. One HRA wrote, “… a detachment that seems to bless us like dwellers on Olympian heights …”




The Quarterly Bulletin planned for the busy HRAs who are unable to keep up with the Bulletins now that they come oftener and fatter, will probably have its first issue early in September. Two questions have come up concerning it. First, about what it will contain. It is planned to have in it the news of our activities, the outline of any new findings, an account of anything new and different that we take up for experimentation, and a representative report on the result of our efforts to find ways and means of training the Aunihipili and of bettering our already good score in healing body, mind, purse and circumstances. Any HRA on the Quarterly list may, at any time, ask to have the back bulletins or take up the regular issues again. The second question has been about contributions. This remains, as before, up to the individual. Those who can help are asked to do so. Those of limited means can help with a few stamps unless even those are out. Non-members may also have the Quarterly Bulletin.





In New Thought and the “science” cults, to say nothing of Spiritualism and the many newer variations of older religious systems, we have developed a number of JARGONS which would have been quite unintelligible a century ago.


And, we who are working to understand and put to use the ancient Huna system are swiftly adding our share of old words which are bent, beaten and pulled, spliced, stretched and twisted – all to make them fit some unfamiliar concept.


Every day I get a letter or two from IRAs who use these new jargon terms with telling effect in passing across to me their ideas and feelings concerning Huna and concerning the materials of the much larger psycho-religious field as a whole.


Take for example the terms, low, middle, and High for the three selves of man, for his three manas and his three aka bodies. To a stranger, the mention of the “Aunihipili” will be most confusing, and therefore, to him, a jargon. It is even confusing to some of us who are familiar with the Huna ideas and symbols. In a recent bulletin I said that the idea of “low” as connected with the Aunihipili was bothering some of us who reacted to the word as to the idea of a “low” or unworthy or even bad self. I suggested the use of the substitute term, “inner self,” and this brought a protest because this alternate term had been given a number of meanings already – meanings ranging from the subconscious, conscious and superconscious to the Christ-within and to Very God, I AM and so on.


It was pointed out that the Huna symbols probably antedated most others in the same category, and that we might be wise to stick to the originals as closely as possible. While we will have to make adjustments, as individuals, in the matter, it will seem easier if we keep in mind the symbol instead of any modern use of the word.


Take the symbol of low, middle and high, in Huna. This was the outward or non-secret meaning drawn from common language, but the initiate kahuna soon knew that ELEVATION in terms of SPACE had nothing to do with the basic concept of the three selves, the three manas or the three aka bodies – nor with the physical body, for the matter of that. The symbol was used mainly to indicate three levels of growth, of fineness of materials and speeds of vibration, to put it roughly. While the un-initiate came to think of Heaven as a place in the skies and Hell a place below the earth, the instructed knew that this place allocation was only a handy crutch for teaching and for hiding the “Secret.” “Low” may be “evil” to us because of the connection with the externals and with the “hell” connotation, but the word is so useful and forms such an explicit unit of Huna’s jargon, that it is very difficult to substitute another word symbol.


To show how quickly a tangle can develop, consider a letter that came in recently. The writer was not familiar with Huna, except through the Huna pamphlet, and I had tried to snick off a short answer to the several questions she had asked. In doing so I had used the term, “inner self.” A prompt reply came back asking, and rightly enough, just WHAT I meant when I said that all prayer was telepathic and was given to the inner self for presentation to the Aumakua. “I thought the Aumakua was the I AM or God Within us. What do you mean? To whom do we give the prayer to present to what?”


Even our smiling use of “George” for the Aunihipili, is not without its drawbacks. If we have to have “George,” we need “Georgette” and that brings up the puzzling question as to whether the Aunihipili and Auhane are of the same sex or not. The na kahuna had a variation in the word Aunihipili, which was Auhinipili


As none of the other words used for the other selves showed this difference, it might be an indication that the sex difference was recognized in the Aunihipili and in the body which it animates. If the Auhane has a sex differentiation, as we suppose it must have, it would be expected to be of the same sex as the Aunihipili. However, the plight of the dwellers by the Wells of Loneliness seems to indicate an occasional mismatching of pairs of Aunihipili and Auhane. It is further to be supposed that if this problem made a great difference in the use of Huna, the na kahuna would have left us definite information in the words they employed to cover the matter. The word left to us is mahu, which gives in its roots ma and hu, nothing more significant than the meaning, “One who is accustomed to deviate from the usual path or way.”


It is the necessary struggle to find words that cause the tangle and result in the invention of jargons. Take the word “truth.” When we remove it from its simple meaning and try to apply it to the abstract concept of a great, all-including and utterly correct knowledge of everything that there is to be known, we find the simple word a tack hammer when what is needed is a pile driver. Even the seemingly far-evolved spirits who taught through the medium, Stainton Moses, years ago, were beset with this same difficulty and were forced to coin words like “Divine Truth” and “Christ-spirit.” As I turn the pages of my battered and coverless copy of a book giving those teachings, my eye falls on one of the many significant passages. It is, “The spirit-world looks with awe on the near future. War is probable, and everything tends to a great European convulsion. Wars will cease when man is perfect, but that can never be while he is incarnated.” This was given in about the year 1888. Here is another quote, this time from “Imperator.” “You live in the last days of this era which is called Christian. Christ is now returning in spirit and in power, bringing the new revelation which should enfranchise the souls of men. What the medium regards with dread as infidelity and unbelief is only the fallow land in which good seed may be sown. The mind choked with tares and old superstitious beliefs is far worse than that which is free from all prejudices. Fear not because so many of your prominent men are destitute of what you call religion. A clear receptivity must exist before new truth can be borne into it.” I discover a bit farther down the page some more prophetic lines. They interest me and may interest you. Again I quote:


“The whole fabric of society is honeycombed, and there are mines which may explode at any moment. What you call communism or socialism is an evil, the full potency of which none of your statesmen at present realize … This, your world, in its social and religious aspects, has come to its last gasp, and needs some new power to give it vitality … Money is taking the place of God and in the luxury and idleness that prevails among you are to be found the elements of dissolution. Across the face of your country is now written ‘Ruin.’ Prepare, then, for the final struggle; it will be between good and evil, between faith and agnosticism, between law and order on the one hand and lawlessness on the other. It will be a time of grievous trouble. Then will the work be attributed to blind force or diabolic agency. The destitution of the human spirit and the powers of the adversaries are sources of constant trouble to us. They are spirits who have developed antagonism to the progress of all that is good amongst men. The days are coming when there shall be such an outpouring of the Divine Spirit as shall reach to the uttermost corners of the earth, driving the adversaries into the open in revolt, and bringing home to receptive souls the message of truth for which they are longing. Keep your eyes fixed on the future, and do not despair. Greater is He that is with you than all that are against you.” (From a reprint of material which first appeared in “LIGHT” in England.)


To get back to the building of jargons, let me quote a bit from Judge Troward’s famous Edinburgh Lectures, page 97: “… just as we can, by suggestion, impress a certain character of personality upon the individual subjective mind, so we can, and do, upon the Universal Mind and it is for this reason that I have drawn attention to the inherent personal quality of pure spirit when contemplated in its most interior plane. It becomes, therefore, the most important of all considerations with what character we invest the Universal Mind, for since our relation to it is purely subjective, it will infallibly bear to us exactly the character which we impress upon it; in other words, it will be to us exactly what we believe it to be. It is, then, impossible to overestimate the importance of the conception of the Universal Mind which we adopt.” (His idea was that the Universal Mind was also a Universal Subconscious and therefore subject to being controlled by us by means of a form of suggestion. The theory sounded fine, but did not prove to be particularly successful when put to the test.)


In the above quotation it will be seen how necessary it is to understand just what meanings were assigned to different terms in the particular jargon used.


Even the usual clearness and directness of Mary Austin did not escape the necessity of a touch of jargon. Here is a passage from her Can Prayer Be Answered?, page 47: “Prayer, to whatever names it has been addressed, and under whatever theology, is a self-originating gesture of the human mind to meet a corresponding gesture working within the constitution of the created universe. It may be that the renewal of this general human habit waits only on a more modern organization of our theocratic ideation, and that God is in fact no more than the activating element in Spirit. Note that I stress the item of activating, rather than desirousness.


Prayer is the whole process of becoming; of complete expressiveness of which we shall never arrive at any given mark…”


Jargon such as I have been setting before you, is, so far as I can see, legitimate and necessary, but it needs to be explained before using, just as medicines need to be “well shaken” before taking.


But what I really wish to stress is the needlessness of compounding our legitimate difficulties by taking liberties with the King’s English. I have many letters in which the jargon seems to belong to something called the “New Language” and I must confess that this is a language I do not speak, to say nothing of understand.


I am accustomed to the change of atonement to at-one-went, but when I find intelligence chopped into in-tell-I -gene, and holy made into whol-I, or the Lord’s glory changed to glow-ray, I wonder how long it will be before I am confronted with I-t for it, he-a-ven for heaven, and. Ev-I-l for evil.


As nearly as I have been able to ascertain, this ultimate nonsense had its beginning some years ago when there was a popular movement to examine the original meanings of key words used in the New Testament. This legitimate and praiseworthy occupation brought to light the fact that the word for repentance was, in the Latin, metanoia, which Basil King (Conquest of Fear page 45) describes as having the meaning of “a sober, reflective turning of the mind.” He adds, “Repentance had come to have so strong a gloss of the hysterical as to be almost discredited by men of common sense. It was a relief, therefore, to remember that it implied no more than a turning to God by a process of thought, and that a process of thought would find Him.” He continues, “Salvation – Soteria – (means) “a Safe Return”. That is all. Nothing complicated., nothing high-strung, nothing casuistical [sic]. Only a Safe Return.”


I can go all the way with this beginning of the movement. I can appreciate added stress on parts of an idea, as in speaking of, “Life’s BE-ing, Laws and purposes,” but in the name of common sense and sanity I protest against the unnecessary mutilation of words and bob-tailing of the ideas for which common words stand. I even prefer disease to dis-ease, if it matters to anyone.





The proper amount of energy in the ulnar nerve of the arm is necessary for the use of the pendulum or the rods used in dowsing for water, treasure, metals, etc. You have it or you do not.


All things radiate, and these radiations are picked up by the body and their presence and nature are indicated by the action of the pendulum.


For every electro-magnetic charge there is a corresponding opposite or “di-electric.” This di-electric charge, flow or radiation is very important in measuring with the pendulum. Different things send off different radiations, each causing its own type of reaction in the pendulum when it is held over a specific thing or when that specific thing is thought about by the one using the pendulum. Gold causes a pendulum to swing to make a “V” and then adds a small curve at one end. To hunt for gold treasure or a gold mine, test your pendulum over some gold, observe the swing pattern it makes, then hold a sample of gold in the free hand or think of gold. Hold your pendulum over different likely sections shown on a large map, and if you are good, it will give the gold movement over places where there IS gold. Try it over Fort Knox and on known mines, or over a city map with known places selling gold watches and the like.


Dr. Brunler, who has been examining the country out of Hollywood by means of maps and trips out to check on the ground, tried for gold on the desert. He located three spots. On a trip to check up, he and his friends found mines in operation at two of the spots marked on the map, but not at the third. They plan to dig there. The same happened with tests for oil. An oil field of great size and richness was indicated in the desert country by the pendulum. It repeated on the ground. Tests were made with the latest “doodle-bug” instruments. These measure the echo from a powder explosion in a drilled shallow hole and graph it on a magnified scale. The indications checked – 300 feet of rich oil sand. Land was leased over the pool and drilling will begin in September. Water for drilling needs was located by the pendulum close by.


Treasure hunts were also made by Dr. Brunler and his friends in an effort to find the famous “Lost Mines” of the South West, of which there are so many stories. Treasures also. Some fine places to dig into later were located. One place had three tunnels driven into the steep side of a hill. The pendulum showed that all three were twelve feet too far down.


Two great underground water flows were locked in the mountains near enough to be of great value to Los Angeles. Dr. Brunler drew lines where his pendulum indicated the flow. Later someone pointed out the fact that one line passed right through Fish Springs, from which a goodly river rises.


The standard “brain waves” seem not to be measured by the pendulum, but perhaps the di-electric, as with a special instrument called a bi-o-meter, silk cords running from the head to the instrument cause the pendulum to swing exactly two and from the body, over a plate with markings, when the ends of the cord and the block to which they are fastened, are slid along a metal scale to a certain spot, accurate readings of one’s mental capacity are made. A reading of 110 is an indication of an idiot. Around 700, a genius. Dr. Brunler’s indication is in this part of the scale – he sees no reason to deny it. (His discoveries and inventions are such that they bear out the reading. He has found a way to make a light dusting of commercial fertilizer do the work of 200 times (or was it 2000?) its normal. (I am reporting what I was told. Don’t ask me for more details. No, I do not know whether you could get in on oil or gold discoveries being made in this way.)




GOOD-BYE WAYNE. Many HRAs have asked how HRA Ernest Bateman made out with the spirit, “Wayne,” who was called the “answer” to the problem of the pendulum. This learned and seemingly ultra entity told us where the na kahuna were wrong – remember? The next letter from E.B. read, “At long last my Aunihipili decided it was time to get on the band wagon, and is now working with me 100%. He chased the spirit companion, Wayne, out in the cold and now, through him, (Aunihipili) I am in constant, intimate contact with my Aumakua … that is indeed startling to me … Discount my last report. It is partly true, partly false. It seems that our Aumakuas are the only spirits that we can depend upon completely, as the ancient kahunas discovered. Wayne told me several lies, as I found by recheck on local Seattle records, and by checking with my Aumakua. Each day increases my thankfulness for Huna, and my only regret is that it came into my life so late … J.F. reports improvement. My wife is able to use her hand and elbow more and more each day … Wayne seems to have filled in and used the pendulum through me during the time that my Aunihipili sulked, and was ejected when the sulking was over. It was indeed amusing to watch.” (So now we know what became of “Wayne.”)


“LESSONS ARE OVER MY HEAD IN MANY RESPECTS” wrote HRA C.G.F. of Los Angeles – But he continues, “… I am thankful to be able to tell you that I am free of the tic douloureux.” (Help came through the TMHG.)


“MY MAP IS ROLLING RIGHT ALONG” writes HRA H.F.W. from Detroit. In addition to more money and other blessings, he says, “Now for one of the ‘intangibles’ I have noticed. You see, Max, I am primarily an artist although at the present time I am utilizing my talents to create better looking automobiles, which is a highly specialized field. Since I made my map I have noticed a positive, definite improvement in my work. A sureness, a quality, is being brought to the surface that I felt before only on isolated occasions … Experiments with the boxes have been quite successful.” (This is really very important. We can now expect help in writing and all the difficult skills. Huna is working for us.)


A RESPONSE VIA THE AUNIHIPILI AND A DREAM is reported by HRA in Nebraska. “I haven’t been much use in helping with the box and pendulum experiments for HRA. But I was in desperate need of help last week concerning a family problem. I got a surcharge of mana and sent my prayers to my Aumakua and the Po`e Aumakua of our family. I prayed nearly all night and even in my dreams I was praying. I finally dreamed that my prayer would come true. And it did. We were all so happy about it.” (That is really making a Huna-type prayer. It is evident that the Aunihipili was sufficiently impressed to keep up the good work even during sleep. Possibly a steady sending of mana all night furnished enough earthy power to help the na Aumakua shape affairs to match the thought-form mold made of the desired condition. Congratulations on a fine piece of exploration Mrs. T.)




Proof of the Pudding of Huna is in the lasting quality of the healing. Here is a wonderful letter from HRA E.F. in Washington. I give it in full:


“Dear Friend:


I have been wanting to share with you my experience in healing through the Huna methods, but felt that I should wait until my doctor would admit that it was a permanent cure. Even though the cure was miraculous and impossible according to his standards, he insisted that it was probably a temporary phenomenon and that a recurrence could be expected. More than a year has passed with no recurrence, so he has now reluctantly admitted that my condition has been cured even though some aspects of the cure are impossible and just couldn’t be, according to medical history.


Fourteen months ago I was sent to the hospital with an eye condition which started with conjunctivitis, but developed rapidly into iritis, bilateral keratitis (both of which are considered incurable) and a corneal ulcer. During the course of treatment before hospitalization, the ulcer had been cauterized twice, resulting in a very noticeable scar on the cornea. I was informed by the doctor that cauterization was absolutely essential due to the fact that the ulcer had not responded to the various treatments, that it would result in a scar which would be with me as long as I lived, so I was prepared for that.


To make a long story short, I was discharged from the hospital thoroughly discouraged as my vision had been quite badly and permanently impaired. I was told to come back for an examination and a prescription for stronger lenses after the eye had had a month or two to adjust itself. I had visions of myself wearing those thick-lensed jobs – which was bad enough – but to have my reading curtailed was the worst blow imaginable.


While recuperating at home I read Secret Science Behind Miracles and felt a surge of hope that really lifted me out of my doldrums. Needless to say, I immediately began to practice the gathering of mana, directing it to concentrate in my hands. I would then place my hands over my eyes and command the force to enter and heal.


When I returned to the eye specialist for the examination, I said nothing to him about the improvement I knew had taken place. He examined my eyes with every piece of equipment he owned, muttering occasionally that it was incredible. Then he informed me that he would have to examine my eyes under drops before he could prescribe anything. After another examination under drops he was forced to admit that something had happened that he couldn’t understand. He said there were no longer any APPARENT symptoms of the iritis or of the bilateral keratitis. More important was the complete disappearance of scar tissue. He pointed out that scar tissue has no blood supply and CANNOT be absorbed so it must be there even if it WASN’T. Best of all, after wearing glasses for seventeen years, my vision had improved to the point where I no longer needed glasses of any kind.


The doctor kept questioning me about what I thought had taken place to effect such a change. I tried to tell him, but saw that I was getting nowhere with that scientific barrier which will admit no spiritual light. He just laughed and looked at me as though I were a mental oddity but of the harmless type.


When he dismissed me, he warned me solemnly that I would undoubtedly have a recurrence within three months; that what had happened was strange but was most certainly only a temporary condition. That stirred the sixteenth part of my blood that is Irish and I made him promise to admit it was a permanent cure providing there was no recurrence within a year. He was so sure of himself that he agreed quite readily with a, “Just you wait and see” attitude.


For physical proof to show to doubting Thomases, I have my old driver’s permit stamped boldly across its face “VOID WITHOUT THE USE OF PROPER CORRECTIVE GLASSES” and my new permit without it.


I shall be eternally grateful to you and SECRET SCIENCE BEHIND MIRACLES for this wonderful, wonderful healing.”


Our sincere appreciation, E.F. for such courage in relying on Huna in that great emergency and fighting through to complete success. We can be increasingly sure that the Huna concept behind “laying on hands” is the correct one and that, given sufficient mana to work with, the na Aumakua can and will replace injured tissues in the body. This marks a milestone in our effort to restore Huna.



An Advanced Understanding of Unity and Harmony

August 1, 1949


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.




PROGRESS REPORT ON THE FIRE-WALKING BOOKLET. My warmest and heartiest thanks to all of you who have so quickly responded to the call in the last bulletin for help by way of sending your payment in advance for the booklet ordered earlier. It was ALL my fault. I let Cigbo say on his order form sent out weeks ago, “… about. $1.10 contribution (per copy) … when they are ready.”

So, when plans changed from mimeographing (which I could have handled in the Study) to printing (which takes cash in advance, in this case owing to the circumstances surrounding our printer), I was forced to ask for the money before the booklet was ready.

Here is my apology for all of you who have scolded me. Here, also, is my sympathy and complete understanding for all who have had to write in that funds were low for various reasons and that the advance payment could not be made just now.

THE BOOKLET will come out with all the cuts and the pictures will be nearly page-size. We will have a cover and side binding so that later on we may be able to have a few made with stiff covers after all (to be sent to libraries, which might help spread the news of the Huna work). HRA Thomas is doing all in his power to push the printing end along, and the type is all set and corrections made, just waiting for press time. Then will come the printing of the cover, the printing of the pictures, the folding, assembling and binding. After that I will get the envelopes addressed and stamped and stuffed – and off to you. While no promise can be made as to the exact time of completion and mailing, it should not be many weeks off.


IN ROUND ROBIN in the August-September issue will appear an 11-page article by me on the implications of fire-walking and of the larger field of fire-immunity, which includes the mysterious changes of temperature and the control of temperature in many forms of spirit activity in the seance rooms and out of them. This article is intended to give the answer to why such stress is laid on fire-walking when none of us would be interested in learning this art. It may be possible, later on, to have in hand the booklet and the article so that it can be handed to those who refuse to be interested in Huna because they say, “Why should I be interested in fire-walking?” Copies of the August-September issue of ROUND ROBIN may be ordered now (in advance) by sending 50¢ in stamps for each copy ordered, to the following address (not to me, please) ROUND ROBIN MAGAZINE, 3524 Adams Avenue, San Diego 4, Calif. (A full year for $3.50, and a grand magazine it is for all of us.)


EXTRA BOOKLETS will be printed, so if you cannot send for yours now, you can send in later. ($1.10 postpaid. For California, add tax to the amount. This tax will be sent in by our printer.)



YOUR LETTERS AND REPORTS on your Huna practice, experiments and results have been very much appreciated during the past two weeks and have all been carefully read. Thanks so much for saying, “No answer required” and for marking “Urgent” on those for Cigbo or needing a reply. I mimeograph a 3/4 page letter giving my personal news each week – what Cigbo sniffs at and calls “tinned letter” and when you write in, if you would like to have one of these and a line or two of personal reply, just enclose a stamped and self-addressed envelope of fair size. I will do my hasty best to get it back to you. The writing and mimeographing of two longer bulletins a month take up more than half of my time, with reading your letters almost the other half. The answers have to be made when minutes can be found.



THE TELEPATHIC MUTUAL HEALING GROUP WORK takes precedence over everything else, and no matter what has to wait, the braiding of the cord and special ritual goes on beginning at 3 and at 7 California time – not daylight savings this year. More and more it becomes evident that steady daily work on our Huna prayer-actions is what it takes to get results. Some cases that have been in work for a long time, and that have seemed to get no response at all, suddenly begin to show results. More and more I am convinced that we have to work to get the old and undesirable crystallized future broken down and the new built to replace it. I am also convinced that there is often a worsening of conditions when the old future is broken up. This needs to be endured with what patience one can muster and with confidence that the bright new future is not far ahead. I still am of the opinion that it is the daily or hourly sending of vital force to the Po`e Aumakua of the TMHG that is the primary key to making changes possible and that the secondary key is the sending of the thought-forms of the desired condition to act as the mold for building the new future.


IDENTIFY YOURSELF, PLEASE if you are the HRA who, on the days between July 20 and 27, ha[s] been making contact with me and activating our braided cord so powerfully. Your clock has been THREE MINUTES FAST, and you have been causing a tingling to attract my attention abruptly at the moment of three minutes before four almost daily. I have dropped everything and joined in for several minutes, taking advantage of the flow of power and the cob-webs-across-my-face sensation (long familiar when force is flowing with strong contact being made), and have held all of the TMHG members to the Light as well as opening the door to the Po`e Aumakua and asking that our prayer for world peace and blessing be materialized. I am anxious to discover just who is showing this power. We may have a kahuna in the making in you.



MY VACATION PLANS for this summer are not yet formed. I have hoped to be able to take as long as three days away from the Study before the summer is gone, and drive to the nearby mountains one day, camp there the next, and return on the third. As you know, all orders which you send in for copies ofSECRET SCIENCE go out in the next mail (with great appreciation of the order, and with the gift book and a free copy of the Huna pamphlet in addition). These orders are few, and to wait three days to be filled would be no great hardship, I am sure. The TMHG work will be kept up, of course.


The car can be parked for the period if I am enroute. I also hope to find time and peace in high places for some extra hours of intensive work with prayer-actions. The bulletins may be a few days late and answers to letters slower.


Cigbo insists that we go, and will not take “no” for an answer. He thinks he can catch a “desert rat” (not suspecting that these are old prospectors) and that a pine cone may have ice cream in it like cones at the drug store.



Reports have been arriving covering the results obtained with the pendulum. Five HRAs have by now found that they can get correct answers to almost everything they ask where the question concerns such things as the arrival of letters, callers, customers and so on. It seems more difficult to get a correct answer when the question demands a more extended reach into the future, or when several people are involved in the answer that will eventually be made to the question. The coloring of the reply by the desire or expectation, fear etc., in the mind of the operator is marked and must be taken into consideration at all times. The pendulum (I like this word in its Americanized form better than pendulum, thanks to Meade Layne in R R articles last year) is a very valuable tool in our work, as are the boxes.



Will those of you who can do so, begin a series of tests to see what we can learn about our fixations through the use of the pendulum?

[Something is missing here. Ed]


Then begin guessing as to what might be the cause of any health defect or lack of funds or harmony with you or yours.

Talk to your “George” and explain carefully what is to be done. Explain that he may be holding ideas that need to be talked over and may need to have things done to balance them. Begin bringing up things that you guess might be causing trouble. Ask such questions as, “Do you think we should [be] punished for past sins?” “Is there something that you fear?” “Do you think we do not deserve to be prosperous? Happy? Healthy? Why do you think so?” Etc. Get your Aunihipili to tell you who it likes and dislikes and why, what it wants and why.


As the Aunihipili is not logical, do not be surprised at what is revealed by the answers you get. If any answer is uncertain or needs later checking because of its importance or because of its surprising nature, write it down and make repeated checks in the same way on following days.

Go slowly and make a careful beginning so that you do not cause your Aunihipili to refuse to go along. Do not ask if it has a “complex.” Do not act or show or say anything that might make the Aunihipili feel that it was being blamed. Show that you are working together as dear friends and for mutual benefit. This is rather new ground. Go circumspectly and realize that you are breaking new trails.


Keep a rough record of your work and when you have found out things, report to me so that we can share our findings. Any of us may discover something of great significance about the Aunihipili and its ways, and about the pendulum approach to the complex. Our object is to find a way to find unsuspected complexes which are hindering us.



Two cases have been reported in which a rosary has been used as a pendulum with success when one made in the usual way would not swing. (One rosary Catholic and one Buddhist. In both cases these have been used for years in religious rites by the owner. Yes, we have HRAs of many faiths, and value them all highly.) This might suggest that some object loved and worn for years, such as a locket or ring on a thread would be a better pendulum for some.




It is so very easy to slip back into old beliefs and attitudes of mind. I find in the arriving letters the frequent intimation that the writer has allowed to pass from his or her mind the evidence given in SSBMto show why Huna was more logical or more apt to be right in its various concepts than some other set of ideas to which we are accustomed.


I read such things as, “I can’t see why we can’t just pray right straight to God and be done with it.” Or I may read, “I tried the boxes and the pendulum and did not get anything at all out of the practice that would help me. I would go to a kahuna if I could find one to help me, but I can’t keep experimenting with Huna. I need help right now.”


This is slipping back. It is forgetting what was read in page after page of SSBM explaining WHY the mana surcharge must be accumulated, why it must be supplied to the na Aumakua to enable them to have the proper amount of strong earthy force to change to their own vibration of mana (mana loa) and uses to cause the desired changes. Also why we must decide what we want and keep a picture of this new condition in mind steadily day by day as the prayer ritual is observed, and as the old future is torn down and the new built in its place.


Yesterday’s feast of new and inspiring ideas found in Huna does not keep one fed today. We are so constituted that we need constant replenishment and renewal. For this reason I am continually peering into this corner or that to find fresh proof and fresh corroboration to feed our confidence in the newly embraced but very ancient Huna system.


In this search I have cooperation at all times from my friends. Not a week passes but that someone reports finding another of the roads that all lead to the Rome of Huna or another straw that shows that the wind of proof is blowing in the Huna direction.


Recently a letter came which said, “No outward change for me but I certainly feel like a different person. I trust the change is on the way. Enclosed are some excerpts of a copy, so not word for word. It struck me that they bore out the principles of Huna and you might like to see them.”

The excerpts proved to be from the Stewart Edward White books telling of the psychic explorations of his wife, “Betty” – ACROSS THE UNKNOWN and THE ROAD I KNOW (published by E.P. Dutton and Co., and excellent reading for students).


Those of you who have read this series of reports, beginning with the first, THE BETTY BOOK, will remember that Betty reversed the usual process in which a departed spirit comes back into the body of a living medium. She left her body and went over into the spirit realms, observing many things, conversing with many people of advanced learning on the “there living” side of things, and returned to her body on the “here living” side to tell what she had found. The quotes which will follow are part of what she had to say about what she learned and concluded. I believe that we can rely on the integrity of those behind this material, even if we may question the conclusions at some points, realizing that the opinions of the “there living” are only opinions, just as ours here can be nothing more. All opinions can command only a degree of acceptance.


(Quote from ACROSS THE UNKNOWN) “The recognition of the things you desire, (l) the forming of your definite purposes (2), establishes a condition as automatically (3) [the numbers are being inserted to enable comments made later to be expedited by pointing to the words going ahead of the number, MFL] chemical in its action as establishing the arrangement of any other chemical process, such as the release of gases or the carbonization of flame or the boiling of water. (4) It immediately starts toward the fulfillment of the desire (5) in proportion to the strength, fervor and persistence of your effort toward it.”


Now for comment and Huna comparisons. In the item before the (1) we see the thing stressed in Huna practice – the necessity of working with care to come to the conclusion which is to be final as to what is best to begin building into (2) our lives by calling in the help of the Aumakua. We must come to a very definite decision and “recognize” it as the thought-form mold that must be presented telepathically to the na Aumakua to be filled with the invisible aka substance upon which eventual materialization is based. Betty was taught that by coming to a decision we automatically set into motion forces to bring about the desired (3) condition. Or, should we say that the Po`e Aumakua automatically accept the picture we make of the desire future and begin to build on it for us. This (4) comparison with the certainty of chemical action leaves out the na Aumakua and substitutes a vague “natural law” in which there is a painful lack of the warmth of personality of Huna, also a lack of leeway to allow the na Aumakua to guide us as we ask them to do, and perhaps toss in special ingredients known to be needed by us, but which we have overlooked. The (5) statement that the fulfillment of the desire is in proportion to the strength, fervor and persistence of the effort, can be expanded to its very full and great importance through a knowledge of Huna. For “strength” we need to send the mana surcharge on the aka thread, via the mediumship of our Aunihipili itself. The “fervor” calls for an emotional reaction of desire on the part of our Aunihipili, which is alone the one who uses emotion, and who indicates its eager sharing of the desire by giving us the fervent emotion of desire. The “persistence” of the effort matches the Huna command that we present our offering of empowering mana daily or hourly, and with it, send along the renewed and strengthened mental picture of the things desired.


Again a quote, but this time no comment is needed. “It would be ineffectual to eliminate all stress points from your life, for then you would have no experience in producing harmony. … You are not entitled to live with beauty unless you keep trying to lift your own world nearer it.”

The following passages come from THE ROAD I KNOW (pg. 115), which was the “road” back and forth to the other side of living. “There exists in you, indefinitely developable, an engine of power (1), dynamically creative, capable of impressing and molding your material world according[ly] as you give out from your inner being its creative force (2). This is not primarily the mental creative force (3), which you understand perfectly. It is a higher sense of that (4), the vital principle of life. It comes not from that mere agent of the soul, the intellect, but from the plexus of life itself (5). Mental force can make a mold or plan, but for completion, this plan must have vital principle supplied (6). Mental force is the light globe only. True creative force carries with it its own current. It is a matter of the heart (7) as well as the clearly seen concept of the mind.


“If we take from it only what the need of the moment forces upon us (8), our existence is niggardly and hampered. No man need be content with only just enough to get by (9). It is possible to tap the Source of Supply as a conscious and intended act (10). And in so doing he will find that what he can take from that Source of Supply is limited only by his desire-power and the energy with which he is willing to back it! For it is unfailing and inexhaustible. And sympathetic and understanding (11).


“We are not the owner, but the agent (12). We can get everything, unstinted – everything that is good for us and that we have earned and deserve (13). But only provided we know how to give it away after we get it (14). Take no thought for the morrow – all things shall be added unto you.

“Inspiration comes only in attraction to some definite output, some definite production. It cannot come unless it has a container. Inspiration only fills what is prepared for it. It cannot be controlled otherwise. It dissipates unless it meets something that helps its particularization. The force wants to be assisted. It comes for that purpose. Remember that. It is a waiting, undifferentiated force that wants to be differentiated, Your business is now to attach something to it – and so make it practical (15).”


Again, a brief set of comments. Go back and check the items by number to follow them.


(1)The “engine of power” fits the Huna idea of the Aunihipili and its ability to accumulate and use a surcharge of mana or power, this being used to create the future in its invisible form and to materialize it in some way in the physical. The “engine” must, of course, be guided by some form of mentality, and in this case, we have the three selves of the man and the use of the three manas as they work together. The Aunihipili and Aumakua fall under the (2) heading of the “inner being.” The Auhane is the outer being, but cannot make or use the force. It, as the mental force (3), cannot create except on its own level, not on the physical. The “higher sense” (4) is the Aumakua, and the force it uses is the high mana. But all mana is part of the “vital principle of life.”


Huna agrees emphatically that the manas, when used by the Aunihipili and the na Aumakua in creating the desired conditions, first in the future and then in the present as materialized conditions, do indeed use forces and consciousness apart from the intellect or Auhane, which can only plan and visualize and will as its part of the work (5). It can, with the help of the Aunihipili, create the thought-form mold or plan. Mental force (6) without the basic mana and the Aumakua and its voltltage of the force, cannot light the globe. The “true creative force” (7) belongs to the level of the Aunihipili, symbolized by the “heart” or emotions and, in Huna, we add the fact that the low mana becomes creative in the larger sense only when changed to the mana loa and put to use.


In item (8) we see the average life mentioned. In it, things “just happen,” and we are the toys of circumstances. By planning our future and working for it in the Huna manner, we advance (9) and tap the Source of Supply by working with the Aunihipili and Aumakua as a three-part team (10). And Huna heartily seconds this conclusion. The limit is indeed set only by the skill with which we use the things we have come to know. The several statements given by Betty in the paragraphs cited, pull together to make a compact and understandable whole when we apply Huna to them, but not before. The last statement (11) would seem most out of keeping with the illustration of precise and automatic chemical reaction without the understanding that behind all lies the Aumakua with its greater wisdom and ability and with its unfailing sympathy and understanding of us and our problems.


When we come to item (12) we find that the earlier statements are being subjected to limitations – the na Aumakua apparently working, not entirely as by automatic reactions to our prayers, but deciding in some degree what we should be given. Our goodness enters the picture (sin fixations in Huna replace this) and there is a cryptic command to share blessings in order to keep getting them. The idea of “take no thought of the morrow” is contrary to all we have learned. While it may be translated as “take care you have complete faith in all matters,” it must not be allowed to contradict the basic fact that we MUST plan ahead and use all the methods at our disposal to help change things for the better.


The paragraph on “inspiration” (15) calls for no particular comment from the Huna angle. However, it reminds us, despite its personalization of “inspiration” which is a direct prompting from the Aumakua, it is to be supposed, that we must first decide upon the work to be done before we ask for Guidance to help us to do it superlatively well. The “undifferentiated force” of mana, or any other force, remains useless and meaningless until set to work by a conscious being or self or trinity of selves. The moral we can draw from this paragraph of teaching is that we cannot just sit down and wait to be told what to do and how to do it. We must decide these things for ourselves before we ask for help.


I have traced the Huna parallels in Betty’s splendid reports on her findings, perhaps in tiresome detail, but with the desire to show how I go about checking such material and getting from it the supporting evidence that Huna is all that it appears to be. Having gone patiently along with me this time, I will be very brief the next. There are many similar sources of corroboration which I wish to present in later bulletins.



A LETTER REPORTING ON THE USE OF THE LOW MAGIC came in recently from HRA F.A.P., a resident of Southern California, and one gifted with the ability to collect a large surcharge of mana. He wrote, “We have a neighbor whose husband died a few months ago and left her with two small children. She was forced to go to work.


“… One night I noticed how terribly tired she looked … my wife and I called her over and I explained simply that I thought I could help her if she would let me try … I massaged her back and shoulders very gently while charging myself with mana. Then when I felt ready I willed the force to go into her. I caused it to flow three times … Later she said that for the first time in months her tight and twitching face muscles relaxed and that she had felt great power flowing into her.


“Everyone I have passed the mana to says it hits them in the pit of the stomach suddenly and then travels upward ending in the head with something like a heavy jolt … I use this power in helping myself all the time. All the neighbors around here remark to my face that they wonder where I get all my pep. For a long time I felt myself growing old – I am forty. Then, when I began drawing upon this force, I felt myself charged with energy, my figure is not sagging and I honestly do not feel a bit over thirty.”


In former letters the surprising help given his wife by the same method was reported. He plans to practice steadily and develop his power to the limit. This is excellent work and we need more experimentation in this line in which only the “low magic” is involved. A sufficient surcharge might be used in the kahuna way as a “shock charge” to dislodge obsessing spirits or overcome complexes by sheer force.


Use Pendulum to Test Mana Charge

MY PENDULUM TEST OF THE MANA CHARGE before, during and after the TMHG periods has been carefully checked by HRA R.W.S., also of California. My index or normal mana charge gave me 52 clockwise swings, his 50 to-and-from body. My surcharge measured an average of 300 clockwise, his 300 to 330 clockwise. After sending the surcharge to the na Aumakua through the “braided cord” of aka threads at the time of the TMHG work, my pendulum swing was reduced to between ten and twenty feeble swings, his to from 25 feeble clockwise swings to 10 straight line swings. In my experiments, the pendulum also makes a few straight line swings during the time when treatment is under way, but resumes the circling later. I am very much pleased to have these findings so similar to my own. I feel sure that we DO accumulate a surcharge and DO send it to the Po`e Aumakua for use in helping the world and us. Join in as often as possible. The power increases. We may be preventing a third World War by empowering the na Aumakua and opening the door to their help by our invitations. If you do not need help, send along your spare mana to help others. If you need help, join hands telepathically and help build and multiply the powers used to answer our petitions made Huna fashion.



Something of great interest to us was reported by letter from a reader of SSBM, J.D. Buchan, G.P.C.S., who tells of a new school of healing which seems to be a combination of Aumakua and Aunihipili of the na kahuna, and of Chiropractic methodology and theory together with some excellent religious ingredients. He writes:


“Father Placidus Kempf, Prior of the Monastery at St. Meinrad, Indiana, of the ancient Order of St. Benedict, was given three weeks to live by a recent head of the American Medical Association. A friend prevailed upon him to be adjusted by a Chiropractor, Dr. G. P. Shears. He recovered.”

The story goes on, telling how priest and doctor formed a new organization in which treatment was given to all and donations were requested to keep up the work. This was the “G.P.C. Service Principle” standing for “God, Patient and Chiropractor.” Work under this “law of giving and receiving” prospered and more Chiropractors joined in. A special methodology and theory was developed, put to use and taught.


The theory is that only at the point where head joins neck can the nerves be pinched enough to cause trouble, but if they are pinched by the joint being slightly dislocated, the entire spine may get out of adjustment and many ills develop. It is taught that if the head is replaced squarely on the axis, the other things soon correct themselves.


This is not a new theory, but the thing that struck me was the method used to make the neck adjustment. Again I quote. “… here is the meat of this letter, to my personal knowledge, there are seven of us who no longer use force (to make the adjustment). We beam energy into the patient and the INNATE INTELLIGENCE (“Master Mind” etc.) converts this into force and the subluxation is reduced (adjustment made), After anterior and posterior X-rays have been made to determine just the degree of subluxation, we find the proper direction from which to apply the energy. The patient is placed in a reclining position according to our findings, and contact is taken over the transverse process of the Atlas. The elbows are brought sharply together much as we use the ‘toggle recoil’ adjustment when using physical force. We are extremely careful that no force enters the patient or the energy would be dissipated … Instantaneously upon beaming the energy, the internal malleolas are found to be even – assuming, of course, that the energy has been beamed in the proper direction … When this new knowledge was revealed, we did less and less to the patient while doing more and more for the patient.


“Our premise is that Universal Intelligence is in all matter, giving it all of its properties and actions.” (This, I gather, is called upon to take the beamed energy projected by the healer and use it as a physical force to put the head back on the Atlas as it should be.)

“I believe that seventy-two of us now have official standing as GPC Servers. Seven are now using the ‘no force’ technique, and one hundred and fifty more are serving their first year necessary to gain official rating. Father Placidus sends a hand-painted emblem to each who gains official standing.”


If any HRA can tell me more of the methods used, I will be happy to pass on the information for the benefit of all of us. It looks to me that we may have here a very fine example of the use of a surcharge of mana which is sent or “beamed” by contact, will, aka thread or whatnot, into the patient to be used by the na Aumakua – under other names – to make the adjustment. The manipulation of the elbows may be a physical stimulus of sorts. Patients dying of cancer are listed with other incurables successfully treated. Most interesting. Possibly VERY significant. We must let no stone go unturned in the Huna work.



Have You Toiled Enough for Your Answered Prayers?

August 15, 1949



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.




FIRE-WALKING FROM THE INSIDE by Arii-Peu Tama-Iti (our own HRA Charles W. Kenn) came through with flying colors, thanks to the fine rush of last minute response for advance payment for previous orders, and your copy, if you sent in for one, should now be in your hands. Extra copies are available at the price of $1.10 post paid, ($1.13 in California. In fact the 3-1/2% tax has been paid through our HRA printer on the edition because delivery was taken in Los Angeles), The stiff backs will cost about 65¢ additional, and will be announced later for those wishing to give copies to libraries.


We can well be proud of this first printed publication under HRA auspices. It is beautifully printed and its illustrations tell their story well. The subject matter is of outstanding importance. Mr. Kenn is indeed to be congratulated on his splendid work and on his fearlessness in presenting his findings without thought of the reactionary scientists who always look down their noses at the slightest hint of opinions which they have not advanced.


THE ROUND ROBIN issue of August (No. 5 of Vol. V) was released at the same time that the fire-walking booklets went into the mail, and it carries a long article from my pen on the significance of the entire matter of fire-immunity and temperature control, all the way from fire-walking to the cold winds that sometimes blow in the seance rooms when physical phenomena are being produced. With the booklet and the two copies of ROUND ROBIN (No. 4 and No. 5, of Vol V), one will have all that is of general importance in this part of the field. These copies of RR may be ordered at 50¢ each if you do not have them already. And, by the way, the August RR is delightful reading for all who are interested in our lines of thought. There are two pages of latest news on the “flying saucers,” and a fine assortment of articles, comments and notes. (Address: 3524 Adams Ave., San Diego 4, Calif.)


CIGBO, HRA kitty, has put on his small specs and totted up his figures on the fire-walking booklet business – this being his project.

He reports that $259.61 was sent in to pay for booklets. $299.50 was spent, and some extras are to be given him when the printer has time. Cigbo, with the generous help of some of his HRA friends, was able to play banker and advance the difference from his cigar box. He did this on promise of having the advance loan returned with a pound of flesh as interest – and sincerely hopes that it is a one pound tin of salmon. (He might compromise on a can of sardines, or, at worst, a bit of catnip. He also reminds us that the stamps to mail the booklets were lifted from his box, and that HIS envelopes were used. Also that he furnished a lot of penny post cards some time ago for the orders to be sent in on. These he is willing to forgive us, but ONLY if the can of salmon is eventually forthcoming.) HRA Charles W. Kenn, has been sent 21 copies of the booklet in lieu of author’s royalty for the present. (An airmail letter has just come back after the first copy was received by him by air. He was delighted with Cigbo’s effort as edition-producer and sub-editor.)


CIGBO FURTHER REPORTS on 1/4 HRAs: Several of our busy HRAs have found that too many things were on the experimental schedule for their limited time, and have decided that the Quarterly Report on what was being done would suit their needs best. Also, on the latest application blank which is sent to prospective members, there is a mention of the Quarterly Report for those who wish mainly to keep in touch and see what happens in our Huna exploration. Many, however, (to Cigbo’s dismay) check[ed] off all the items on the list and, in addition, the HRA membership. To make Cigbo still more behind the “eight ball,” a number of his Aunties and Uncles have written to say they want the Quarterly Reports in case they might miss a single small but important word concerning our efforts to beat the atom bombs around the clock and win back the ancient True Light of Huna. Considering this dilemma and the fact that it seems to be a very good idea to pause for a few pages of review of our work once in each three months, the Quarterly will be incorporated in a regular bulletin when it is time for it to appear.


A SUGGESTION ABOUT THE BULLETINS has just been made. It is that we go back to the once-a-month bulletin schedule as before and give more time to personal correspondence, also give more time for the study of the bulletin materials. I would appreciate having some opinions and comments on this point. One advantage of fewer bulletins would be that Cigbo would have to scratch less furiously to dig up the extra stamps and envelopes, paper, stencils and ink. The disadvantage would be that interest would lag with such long spaces between bulletins. As to the letters, they get answered after a fashion and without too long a delay.


THE HRA WITH THE CLOCK 3 MINUTES FAST has not definitely been identified, but three found clocks fast and we will run tests to see what can be learned. The odd thing is that since the mention of the extra tingle of mana in the last bulletin, the indication has ceased, and only the regular and expected tingles and “cobweb” feeling on the face comes on the hour when Telepathic Mutual Healing Group work begins.


MY VACATION plan mentioned in the last bulletin did not materialize. Too many letters to answer and the whole matter of the fire-walking booklet, with proofs and final sending out to take the time. But I still have hopes, and so has Cigbo, who says he wants badly to go to the mountains and catch a desert rat, a pack rat and a kangaroo rat. He also is very anxious to find a pine tree with cones on it, and see if a pine cone is as good to eat as the kind of cones they have up at the corner drug store. And if they are free for the picking, Cigbo plans to have a “simply wunnerful time,” (as he has by now written to some of you when saying his thanks for help with his box).


THOSE WHO DISLIKE CIGBO are asked to bear with me in the matter. I feel that a touch of fun is needed in the serious work we are doing. The majority of the HRAs find the pretense amusing, and the study rocks with laughter almost daily as the cleverest kinds of notes written to Cigbo come in. Notes also arrive from the kitties and dogs of HRAs. Some time I think I must make up a collection of these notes and put them into a special bulletin. The children of several HRAs have come to consider Cigbo almost as real as the Cow that Jumped Over the Moon. (Amazing how youngsters pick up telepathy and work the boxes successfully almost on the first try. Worth developing.)


THE ASSIGNMENT FOR EXPERIMENTAL WORK with the pendulum, given in the last bulletin, was to try the pendulum as a means of asking one’s Aunihipili about what it might have hidden in its mind, not mentioning the word “complex,” but really searching for evidences of small and not too deeply hidden guilt or other hindering complexes.


Only one report has come in so far on the experiment, and this is that nothing very definite has been found, but that the experiment convinces this HRA that there are some guilts hidden and that they are not easy to get out into the open.


The Aunihipili is usually ashamed of these things or, when they are not shared by the Auhane, the Aunihipili may become secretive and refuse to let the Auhane know what they are. (Let’s get used to the words as used by the Hawaiian na kahuna. Once we do, we will avoid any difficulties derived from associative words such as “low.”)


A most interesting experiment along the line of getting really on open and free working terms with our na Aunihipili would be to use the pendulum to get a report on what our Aunihipili might discover if it could be coaxed to try to hold telepathic conversations with animals. A dog or cat would be useful in this experiment.


Not long ago there appeared magazine articles telling of the ability of a boy to talk to horses. He seemed to be able to converse with them and learn what they thought of the outcome of the races of the day. In another article I recall the many amusing thoughts read in answer to silent questions directed to zoo animals. Some would talk; some would not. The operator knew what was fretting the tiger, how the ape felt, what the elephant was turning over in his mind. The larger animals, he found, thought much more slowly than the smaller ones.


H.R.A. William G. Bullock, who is doing splendid experimental work and who lives in California, reported recently that he could instruct his Aunihipili to call his dog to him, and that it could and did do so with certainty and ease. More about his experimental later.


A seagoing friend demonstrated a similar use of his Aunihipili to the early experimental groups formed in Los Angeles a few years ago. He would ask his Aunihipili to talk with that of another person, and to tell him what it said. He had found that this seemed rather simple and was convinced that the conversation actually took place. He sat down beside me and held converse with my Aunihipili, asking among other things, what it thought of the progress of the Huna experimental work and my personal efforts with the group. The reply was surprisingly accurate as a prediction, and seems to show that his Aunihipili had been in touch with the future via the Aumakua and so knew the outcome.


The reply handed on to me was to the effect that the work then being done would come to little and the group work stop, but that in about six months a new start on a new angle would be made, and that good progress would be made from that time on. As it turned out, the groups broke up in about six months. But it was over a year after that before progress once more was begun with the writing of SSBM and its publication – followed by our organization of HRA work.


HRA William G. Bullock is an old hand with the pendulum, having used it in searching for minerals and for various other purposes. He is at present working on a special pendulum to hang from a tripod and move in an artificial magnetic field. (He will report later on the outcome of this venture.) He has, like so many of us, taken numerous “courses” and has read many books on the materials of the psycho-religious field. For this reason Huna was right down his alley and he set to work with a will to begin his tests. I have before me a series of letters from him which tell a progressive story of one particular line of experimentation aimed at making contact with the Aumakua and learning to work with it.

First came what seemed to be an unusually vivid dream. In it he saw a beautiful blond woman and a dark man who stood less than average height. The dream repeated and he became impressed that he was being shown the physical bodies used by his Aumakua pair when on this level of life and before graduating to the Aumakua stage.


A letter came recently which will tell the outcome better than I could, and which will also give information as to other parts of his program. I quote:


“Yes, again I must say that I am certain that I was shown my Aumakua. The progress in this line has gradually changed. At first I seemed to see as through an arch. Then I would be through it and on a path. Now the path itself has disappeared and there is a stream of pure white light that strikes me in midsection. This last change came to me a few evenings ago while reading SSBM, the part about the elevator man. First came a light-headed feeling, then a terrific tingling all over my body. If anyone could have seen me, I surely would have been shaking all over visibly.


“You asked about the nature of my procedure on the successful wind and rain tests I have been making. It is very simple. I talk to my George as to a brother and ask him to contact the spirits in charge of the wind and weather. Recently I asked him to ask to have a nice cool breeze blow next day. In the morning I reminded him of my request, and by 9:00 A.M. a nice cool breeze was blowing. The rain request was made in the same manner but four days in advance. I always ask George to send vital force with any request being made. The rains, so far, have come right on time.

“To put it mildly I am very happy to have had these tests fulfilled. It gives me greater confidence and encourages me to try all the harder to do greater things. My present training is an hourly period for George to send vital force to my Aumakua to help make a stronger and more certain contact. Our breeze is blowing every day and makes our weather very pleasant. I will keep you posted on my progress.”


(In an earlier letter) “Daily I am putting George to doing something for me. I’ve started him on very small things, and as time goes on, his job will be to do greater things. A sample of a simple thing is that he will fetch my dog at any time I desire.”


It will be remembered that in SSBM, in the case of the girl who changed personality every four years, there was what seemed to be an Aumakua speaking through her in the guise of a wise old man. It is of greatest interest and importance, therefore, to see in our work the appearance in vision, dream or symbol anything that may indicate an Aumakua making itself known to us. We need to cultivate these experiences and make the best of them when they come.


HRA E.M. wrote of an experience along this line. It is much to the point and shows how we may be shown things to our advantage. I quote:


“About eight years ago I was ill, and being a student of Unity, I thought each week I surely would be better. After six weeks when I was no better, in desperation I said to God, ‘I read in the book this statement: We in our ignorance of God become sick. If I could understand my relationship to You, I would be healed.’ Two minutes later, about six feet from me on the rug appeared a rose bush about a foot high. I knew that it was a symbol, but that was all. Then the rose bush started to grow right before my eyes. A long branch came out of it and instantly leaves appeared. More branches and more leaves until the bush was three feet high. On top there opened a gorgeous pink rose.


“Of course, I was speechless. Finally I said to God, ‘What does this symbol mean?’ God replied, ‘I am the bush; you are the rose. I give life to the rose, beauty to the rose, color and fragrance to the rose. You and I are one, not two.’


“At first I did not comprehend, then it dawned on me that the rose is attached to the bush, so was one with it. Instantly health began to pour in at my feet and up into my body until it reached the crown of my head. I was healed, and in about sixty seconds – the same time that it took the rose bush to grow. Now there is one thing that puzzles me. Why can we not always touch that ‘Something’? We do at times, and then again we cannot.”

A recent letter from an HRA in one of the California deserts, reports the fact that sometimes the contact with the Aumakua is made easily and quickly and the mana surcharge is strong and ready at hand to share.


But, for no reason that can be understood, there are days when the effort results in a flat failure on both counts.


This takes us back to the Huna explanation – which seems to be the only one that will hold water at this time – that mana has to be collected by the Aunihipili and contact with the Aumakua made through this same agency. When we understand that the Aunihipili may, for reasons not sensed by the Auhane, refuse to respond to our requests, we have at least an explanation which is broad enough and logical enough to give us the general answer. The details of the answer lie in the part played by fixations, and perhaps in the simple fact that the Aunihipili has a mind and will of its own and at certain times just does not feel like obeying orders. There is also the faint possibility that the Aumakua may have times when it is engaged and not on call except in grave emergencies – which it would have foreseen, etc., etc. Perhaps pendulum questions asked of and through the Aunihipili may help us to better understanding.




Dear HRA and friend H. McG,

You are, as I see it, caught in the usual tangle of modern metaphysical “teachings.” I have been through this same tangle, and am still striving to get out of the jungle into a clearing where the sunshine of common sense can reach me. I agree that it sounds logical to say that God has everything, and that He can, therefore give us anything – without reserve. But, long ago I took a look behind this statement and found that it was based on conjecture and not on what we observe about us in life.


You are discouraged because you have been working on your map for two months and nothing has materialized – no fine house with servants, none of the cars, gardens, yachts, love, health, wisdom or joy. Putting aside all the “teachings”, look at the matter in a practical light. You have spent about ten minutes a day for sixty days making your prayer-actions for the desired new conditions. BUT, to give you the house and cars – just to take up one pair of items – demands that many thousands of man-hours of labor on the parts of your fellow men must be spent in providing the materials for the house and cars and in building them. No matter whether the houses and cars were given to you by a rich friend, they still have cost the same expenditure of toil.


Can you pray to your Aumakua and honestly say that you feel that you have toiled enough to balance the account if given what you ask? I fear I could not. Do I have a “poverty complex?” Perhaps, in a way. The point that I wish to make is that we need very straight thinking at this point, not the misleading slogans of the blind leaders of the blind.


Perhaps we need to divide the good things of life into two classes, the goods made with toil and the goods of the spirit which can be given as a free-from-toil gift. Health, joy, harmony, perhaps even love, may fall into the second class. I would say, by all means, ask for these without hesitation.


As for the goods produced by human labor, I would incline to the opinion that one needs to be convinced – as an Aunihipili and Auhane self combined man – that he deserves what he asks. Some may feel so self-important that they convince themselves that they deserve to have a thousand men work a thousand days to serve their need, but these cannot be considered helpful members of any community.


There is always the fact to be pointed out that all around us we see men and women, even children, who have inherited wealth. Take the man who owned a farm under whose acres, oil was found. He passed on the resulting wealth to his children. None of them toiled to get or to merit this good fortune. However, other men toiled endlessly to get the oil from the ground and market it. He became rich through an accident of ownership. It is such things as these accidents of ownership or accidents of birth that bring inheritances that show that no EXACT law of recompense for our efforts is ruling us.


I suggest that you change your map to cover only the health and happiness class of things, and try to settle on some way in which you might get the worldly goods of toil through the “accident” channel – that is, in a way which you can feel is free from the element of “robbing Peter to pay Paul,” you being the “Paul” in this case.


Of one thing we can be fairly sure, and that is that the na Aumakua are not going to act to give you the house and cars if this entails taking them away from others or forcing others to work without reward so that you may benefit. The na kahuna believed the na Aumakua to be “Utterly Trustworthy,” and we have no reason to believe that they would be, in any way, less trustworthy than we feel that we must be on our level of living.


It seems to me that we should all strive to strike a happy medium in our maps. Some of the HRAs try to win in contests, and some have done so with surprising success after putting Huna to work. Where a “lucky break” is all that is needed, it seems quite right to ask for one or a series of them. All that seems, on the other hand, to be necessary is that there be no fixed belief in the Aunihipili that it is sinful to take chances. If you bet on the horses, be very certain that you have no anti-gambling fixations.


It may be well to remember the Aunihipili lives in the world where the farmer has to carry water from the stream to water his garden. In terms of the physical alone, that is the “law”: one labor-unit for each bucket of water for the garden. The Auhane functions on the mental level and is represented by the farmer when he builds a water wheel and can then see the greater reward obtained through the use of inductive reason. It is hard to carry this illustration on to include the part played by the farmer’s third self or Aumakua, but we might suppose that the farmer or his wife became ill and asked for healing and got it, or for help in obtaining harmony or happiness – even for help in finding Service and the Joy of Service.


It may sound to you like going all around Robin Hood’s barn, or splitting hairs, but of one thing I am very sure, and that is the utter necessity of being able to convince ourselves – as both Auhane and Aunihipili – that what we ask is justified in every way, shape and form. If there is the taint of doubt the size of the proverbial “mustard seed” of faith, it will be as potent to keep the mountain from being removed as faith is said to be in removing the mountain.


One other thing must be kept carefully in mind in arranging your map, once it is such that you can feel, absolutely, that it is right and just and kind and honorable to work for and to enjoy. This other thing is “dat o’l debil” HABIT OF THOUGHT. The easiest thing in the world is to slip back into a mental rut after we have climbed out of it.


I am thinking of all the hidden things in your Aunihipili that we think we have brought to light and rationalized to the point of complete elimination. Were you taught when young that the ideal thing to do was to “Sell all and give to the poor, then come and follow me?” I was, and I have a grave suspicion that my Aunihipili still mutters in its beard at the thought of bending every effort to getting rich and giving the poor the customary alms – to say nothing of making no slightest sacrifice to try to follow the leadership of the men who called to the bright banner of Selfless Service.


These are my slants on the matter, but think things through and arrive at your own conclusions. We are experimenting in our thinking as well as in our acting. Best aloha much Light, (Signed)



Book Review


FIRE-WALKING FROM THE INSIDE By Charles Kenn ($1.10 post paid to HRAs)


In his illustrated booklet report on the four fire-walking tests conducted in Honolulu in early 1949, Charles W. Kenn tells step by step the things done and thought and said to make walking on very hot stones possible – with bare feet, of course. The observances and the ritual prayers are all set down before us for our study and consideration. The dry facts of surface temperatures of the stones are given without comment, as is the fact that out of over five hundred who tried the fire-walk, a dozen were more or less severely burned.


HRA Kenn became an initiate fire-walker. He has told us all that there was to be told – all that he learned, and all that he concluded after his experiences. The reader is left to arrive at his conclusions in turn.


One cannot but stand a little amazed at the seeming lack of expected elements of “magic” in the ritual steps, the training of the fire-walkers or, especially, the actual wording of the prayers. The prayers have a strange Mother Goose flavor in the repetitions. The “gods” invoked are never clearly seen. The whole matter is veiled and illogical in all points – from the point of view of the reasoning Auhane.


One reads the booklet, looks at the pictures of the men and women of all races and faiths who are walking under some strange protection and one reacts in strange ways. Some decide that there still must be a hitch someplace in the observations. Some become baffled and impatient when confronted by phenomena which they cannot explain in terms of their accepted knowledge of physics or psychology. Some fail to see the significance of the verified facts of fire-immunity – and toss the report aside, saying impatiently “SO WHAT?” For the few who realize the significance, the answer to the “SO WHAT?” is a real and deep need. A hunger for knowledge is aroused that demands substantial food for mind and its probing logic.


The sober mind begins to turn slowly on the facts. It is plain to see that there is a conscious entity or unit of conscious something that responds to the ritual and invocations. One is shocked into the task of trying to find a new attitude of mind to face this “Something” which we see more and more clearly to be beyond the level of our minds and as difficult to understand as to see or sense in its invisible state of being.


We turn to Huna to ask why the twelve were burned. It was not slow walking or pausing on the stones. Some who walked fastest were badly burned. The answer returns us to the equally invisible and difficult to understand Aunihipili in men. We must conclude that, as the Auhane attempted the fire-walk in confidence, either the Aunihipili had reservations and caused the failure of the strange protection, or the “Something” saw fit to keep protection from those burned.



The Search for the Beloved (aka Soulmates)

September 1, 1949


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


THANKS AND MORE THANKS for all the good letters of the past two weeks and the continued response to the call to support the fire-walking booklet publication project with orders – also for the help sent for Cigbo and his cigar box.


THE LETTERS have been unusually fine and the reports and comments in them would make several good bulletins. Despite vacation time and the heat, the experimentation has gone steadily forward. Some HRAs who have been delayed in starting the box or pendulum tests have come in belatedly with significant findings. Much of this bulletin will be given over to parts of these letters.


DR. NANDOR FODOR, HRA, has a new book which has been released ahead of schedule because it has been selected as the book of the month by the big Psychological Book Club. It is THE SEARCH FOR THE BELOVED, and deals with findings far ahead, on the fringe of exploration into the nature of human consciousness. See the review of it on later pages. We all glow with pride as we congratulate our fellow HRA on such a splendid contribution to the materials of the field into which we delve. (It will be recalled that Dr. Fodor’s ENCYCLOPAEDIA OF PSYCHIC SCIENCE is our standard reference book in all matters of psychic phenomena as touched upon by our Huna studies and speculations.) ROUND ROBIN magazine will also review the new book in its next issue. It is of great importance. Instructions for obtaining an autographed copy will be given on the review sheets.


MY VACATION is being taken piecemeal this year. I have just finished a delightful three day camping trip to the mountains. (Cigbo will tell you about it in his letter.) If all goes well, the vacation will be continued with a second trip, this time to camp in a different place or two and to last a week or longer. If the next bulletin is late or even fails to appear at all, and if letters are unanswered for a longer period than usual, you will know that the vacation is to blame. I plan to take along all those grand books and things you have sent in for my inspection, and read and rest and work on the TMHG list to my heart’s content. There will be a full moon on the 7th and here in the western mountains the skies are open and clear at this time of the year. Government camps are free and gasoline is all one needs to find, in addition to the cost of food at home. I recommend such a vacation to you all. Sleep a night under a blaze of stars seen through the tops of great pines and have something to remember for years.


NO DECISION has been reached as to whether there should be one or two bulletins a month. There is still plenty of time to write in your opinion. Over a dozen HRAs who have been too busy to go through two long bulletins a month have changed over to the Quarterly Bulletin. Still others have voted for even bigger and better bulletins if they can be managed with what time and funds are now available. There is no hurry, and for the present we can go on as we are doing. My hope has been that our numbers might grow and a printed magazine be [possible].


THE COST OF SUCH A MAGAZINE is all that stands between us and a fine fat one filled with illustrations. Our fire-walking booklet is an excellent example. An edition of that limited size cost us about $1.35 a copy, if the actual money outlay were counted, this to include nothing at all for the writing of it except the payment of a few extra copies of the booklet itself to the author. The ROUND ROBIN magazine published by HRA Meade Layne is another good example to consider. It is mimeographed to keep the expense down, and its circulation is only a little larger than the HRA Bulletin’s at the present time. RR is entirely a labor of love – and a most wonderful one, too, in which Mr. Layne works endless hours editing, answering letters, writing the bulk of the articles, editing all contributions and cutting the mimeograph stencils to save that expense. When the stencils are run and the magazine assembled and readied, there are the envelopes to be addressed and stuffed. All subscription lists have to be kept with care and there are endless friendly readers who drop in for a chat at the office (upon which rent must be paid). Assistant Editor, Harriet Foster, who has dedicated her life to Service, shares this labor of love (and even makes time to come to Hollywood and help get out the [HRA] Bulletins at times – a service very greatly appreciated). RR copies cost about 50¢ each to produce and mail, and were the usual editorial and office expenses added, the cost would be at least $2 the copy. It is advertising and mass production that makes possible our daily papers and the magazines on the news stands. However, it is nice to think about a little HRA magazine, even if the chance of getting it seems rather slight.




APPRECIATION OF THE FIRE-WALKING investigation and the report in the booklet has been expressed in letters arriving at the Study. As we all know, this appreciation is highly deserved. HRA Charles Kenn (944 Twentieth Ave., Kaimuki 16, Honolulu, Hawaii) is another who is performing a great and valuable labor of love. He is sparing neither time nor expense in his expert delving into Huna matters. He now ranks as the foremost expert on fire-walking, and is a recognized authority on things having to do with the Hawaii of yesterday. Drop him a line of comment and thanks. He’ll love it.


Most of you have by now had a copy of FIRE-WALKING FROM THE INSIDE and have read it, so what I now say about it will be more to the point.


Mr. Kenn, because of the limited space for his comments and explanations in his report, could only touch on some very significant things that he has unearthed from his studies of old manuscripts and books. Many points of contact seem to have been possible in ancient times between the na kahuna and peoples of Egypt, Central America, India and elsewhere. Hidden behind a symbol, one may find similar beliefs and practices.


On page 34 of the report Mr. Kenn tells us of the university composed of two colleges in early Polynesia. One was symbolized as the “Upper Jaw” and one the “Lower Jaw.” This would seem very strange and meaningless did we not also know the terms applied to describe the two classes of student. One almost has to know Huna in order to understand when told ABOUT Huna by these old symbols and records which are often hidden in names.


The central and secret concept of the “WORD” and of “The LIGHT” seem to have appeared first in Huna as symbols, later being embodied with other ideas in the mixed religions found around the world.


The tongue was the secret symbol of the LIGHT. It was the “Flaming Sword” of the “Revelation” accredited to John the Divine – this work having all the earmarks of an initiatory drama filled with secret symbolic material covering certain teachings.


The mouth is the home of the tongue and is formed by the upper and lower JAWS, the upper symbolizing the higher level of being and the lower the lower or earthy level. Mr. Kenn tells us that students of the Lower Jaw College were called hau`mana, meaning “occult-power-inspired.” The implication in the words is that these students were trained in the use of the rituals calling into action the High Mana of the na Aumakua. The Lower Jaw students were, mana`ai, “occult-power-food,” which points clearly and directly to the work with the low mana on the earthy level of the Aunihipili. The high and low magic are thus indicated, and the work of instant healing with the High Mana and the help of the Aumakua, as well as the slower healing by the manipulation of the low mana when transferred from healer to patient or in implanting thought-forms as “suggestions.”


I keep stressing the indications, whenever found, that add to the proof that we have rightly understood the ancient SECRET of the na kahuna. I do this for the reason that IF we can be sure we have HUNA correctly understood on the main points, we can continue with full confidence in our efforts to work out the practical methods of using those basics for healing of body, purse or circumstances.


The “WORD” is the thing that comes from the mouth, and as it is the symbolic product of the action of the intelligent part of the triple man or Triple God. This action involves the use of the mana in its turn,and of the men or sacred aka or etheric basic substance which assumes a reality in terms of time and space when put to use.


The concept of “word” is still to be traced definitely in the Polynesian dialects, and may be hidden in terms not meaning “word” in modern usage. The actual spoken word did not set the creative work into motion. On the contrary, it was the cluster of thought-forms, of which a word is but a sound-symbol, that formed the core of the created structure. This structure, we presently decide, is first invisible and built of the aka substance, being part of the future. It incubates in a way rather beyond our understanding and, in due time, appears as a reality (be it a state, thing or set of circumstances), as the future becomes the present – always entering at the same moment the confines of space.


Knowing this much of our Huna, tentatively, we can look with greater understanding on the puzzling opening verses of the book of John in the New Testament. Let me quote them as given in the Ferrar Fenton translation (a copy of which has just recently come to me as a greatly appreciated gift of an HRA and member of the newly formed and very active Portland, Oregon HRA group). (This is a translation done with the greatest care taken to give the exact meaning of the earliest versions – often with surprising light thrown on meanings, especially since we have found Huna.)


(Note: This translation is given with the following comment: “There is ample reason to believe the Gospel of John was written at an earlier date than those of the other three Evangelists.” In any event it seems to have its Huna traditional beliefs more perfectly preserved.)


“The WORD existed in the beginning, and the Word was with God, and the WORD was God. He was present with God at the beginning. All came into existence by means of Him; and nothing came into existence apart from Him. What originated in Him was Life; and the Life was the Light of Mankind. That Light shines in the darkness; but the darkness did not absorb it.


“A man came, sent from God; his name was John. He came for witness, in order that he might give evidence concerning the Light, so that all might believe through him. He was not himself the Light; his mission was to give evidence concerning that Light. The real Light was that which enlightens every man coming into the world.”


(The account then goes on to tell how the Light, as a personality, incarnated in the human form of Jesus – which, of course, was a matter coming at least 500 years after Huna was in full flower in the lands near Egypt, and certainly before the Polynesians left for far places.)


Jesus, emerging in the accounts as the Christ, becomes the symbolic incarnation of the WORD as well as of the LIGHT (Rev. 19: 13). And, turning to another revealed writing, OAHSPE, we read (128:1) “God foresaw that the knowledge of one generation could be handed down to the next. And though all these things are false in fact, as a written word is not a word, but an image of an idea which hath been spoken, so by symbols conveyed God the living truth.”


Viewed from the Huna angle, the “Word of God” is no more nor less than the collection of thought-forms which were first made and then caused to be cast into the molds as earthly realities. The element of intelligence embodied in this Creative level of Consciousness, higher than ours, and which we call “God” and cannot really understand, is symbolized by the LIGHT. The Light uses the element of force (a higher mana) and the Universe is supposed to result. All we know to a certainty is that there is a Universe, and that at this time it is probable, as propounded in Huna, that the “food” or low mana of the “Lower Jaw” symbol is provided by us on the Aunihipili level of being to empower the Aumakua (standing with us as an individualized or incarnated unit of the Light, as was Christ, if we can rely on the dusty accounts).


“Mr. Kenn passes on to us, on page 43, the kahuna belief that, “…the life of the kahuna is the Aumakua, and the life of the Aumakua is the kahuna.”


If anything in Huna is important, it is the teaching that this relation of interdependence exists between us and our na Aumakua. We feed them with the low mana and they bless us with that same mana changed to the higher voltage or vibratory form and used for mutual good. All sacrifice is a feeding of the “gods,” and all that the gods can accept and absorb from us is the low mana. Here is the “Pearl of Great Price” of the na kahuna. No mana, no blessing.


“The Lost Word of Power” of the Cabalists, which great students searched for in the time of the German, Reuchlin, and the Italian, Pico Della Mirandola, appears to have been no secret name of God, no combination of sounds. We begin to see it as the combined action of mind-mana-thought.


It is also apparent that those who once knew this secret were at great pains to prevent the outsiders from learning it. They went to no end of trouble to pull the wool over the eyes of the curious. What was easier than to say that a certain secret name had only to be uttered to set miraculous power into action? In the Old Testament (Ex. vi. 3) the wool pulling may be seen. God was said to have revealed Himself to Moses and to have divulged His name, but later we find the name Jehovah warped into many forms to try to make it an instrument of magic. (Check “Logos” in the Greek, and “Vach” in the Sanskrit if you are interested in this line of thought.)


I have spoken of Central America and the traces of Huna to be found in the religions of yesterday in that region. Most of us are familiar with the pictures of the great feathered serpents carved in stone on the temples. Endless learned articles have been written to try to throw light on their significance, but when we know Huna, the mystery begins to fade. The serpent has been, the world around, a symbol of the mana of the level of the Aunihipili. The wise men of India expanded the symbol to get two serpents, and had them move upward in crossing spirals about the spinal centers until they reached the top of the head and went from there to a symbolic higher level. Moses raised the serpent in the wilderness as a symbol. Our Red Indians have rites performed with serpents. Only the na kahuna were without these, oddly enough, and we must conclude that the symbol was discarded by them in a snake-less land in late centuries, or that, as they knew the mana was the serpent, they felt no need of the shield for their secret.


The ancient stone serpents were not too hard to understand in terms of “serpent power,” but the feathers had all the savants stumped, not that they ever admitted it. It is very simple in terms of Huna. When a snake is given feathers, that means wings and flight. The flight of the serpent power or low mana is to one place only in religious practice, and that is to the Aumakua – call it by the name of any god or set of gods. All the kahuna prayers ended formally, and often as we end ours in the TMHG work –our prayer takes flight (that is, the mana flow is released to carry to the na Aumakua the thought-forms which we have created with care to be used as the molds or “seeds” to be used in making the conditions that will be the answer to the prayer) , let the rain of blessing fall (the return flow of life-giving high mana. Lele is the word used, and it means “to fly.”)


The low mana that is food for the gods or the na Aumakua and that is provided by the “Lower Jaw” symbolically, is the serpent. But, when the serpent has grown feathers and taken flight, it becomes the symbolic EAGLE. Feathers were worn and used ceremonially the world over, and are today in many parts. They are basically the symbol of the low mana changed to the magical HIGH MANA by the Aumakua who will manipulate the great power at the request of the devotee. From all sides we continue to find verifications of the fact that there was a secret belief and that we have rediscovered its symbolic meanings. We turn back the clock in order to turn it forward. MFL.




Our book this time is THE SEARCH FOR THE BELOVED, by Dr. Nandor Fodor, Huna Research Associate. (400 pages. Price $5. Your copy will be autographed if your order is sent directly to Dr. Fodor. His address is, The Park Central Hotel, 7th Ave. at 56th St., New York City, N.Y.) ($5.12 postage included, plus sales tax if you live in New York City or State.)


The subtitle is, A CLINICAL INVESTIGATION OF THE TRAUMA OF BIRTH AND PRENATAL CONDITIONING. However, this is a book for the layman even more than for Dr. Fodor’s fellow professors, psychologists and psychiatrists. It is improbable that any other writer in this field would stand high enough, and so be bold enough, to take the plunge and use such a title – then to dare to begin at the logical beginning and work forward from there. Let me quote some history making lines from the summary. (Pg. 395)

“… and the Freudian movement still shrinks from it (the view here set forth) as a supreme sacrifice because it vaguely threatens the Oedipus situation as a core around which the life of the neurotic must revolve. The incestuous and homosexual drive in man has another more powerful determinant than the desire to recapture the static bliss of uterine existence. This motive is constructive and is furnished by man’s never-ceasing quest to find the Beloved. The quest is rooted in the fundamental bi-sexual nature of humanity. At some remote evolutionary epoch, the sexes were united in the proto-human body, as they still are in some lower forms of life. … Ever since the sexes have been separated, man is restlessly searching for his Eve, the missing part of himself.


“‘Whom God hath joined together let no man put asunder’ clearly suggests that the marriage ceremony is a restitution fantasy – doomed, for that very reason, to disappointment both for the male and the female. This disappointment is the deepest determinant of a woman’s masculine envy. It is said that a woman does not accept her femininity until she bears a son. The reason for the foregoing theory is that only in the male, arising in her womb, can she find an objectification of that for which she archaically yearns. It is still an illusion, but it comes as near as Nature permits to the fulfillment of an age-old dream.


“The psychological data gathered from an intensive study of dreams in a prenatal setting, indicate that sexual determination is achieved at the price of considerable struggle. Further, the appearance is as if the lost sexual potential had not been extinguished but had retired underground to haunt the winner the rest of his life. To the embryologists this may sound absurd, but whether this is only a fantasy of humanity or not, there is great virtue in it for therapy. It assures a simplicity of presentation of the facts of bi-sexuality and elicits gratifying response. Further, it can be demonstrated that some of the deepest yearnings of the race are traceable to this concept of bi-sexuality … the final problem … is: can the conflict be merely psychic; may not man have a composite male-female soul; may not sexual determination become a traumatic event because the primary sexual organization exacts a corresponding psychic unbalance?”


The above is just a nibble of the most fascinating and outstanding book of its kind ever to come into my hands. Given the equally possible urge in each of us to win through to the Aumakua stage and so become once more united in a total and perfect union with the “beloved” – both perfected by becoming “utterly trustworthy” after the Huna concept, and we begin to understand the greatest of the mysteries – the mystery of a wild, deep, unreasonable and never satisfied urge to find the true mate. An urge, unfortunately, which often causes no end of physical and mental trouble because it is not recognized for what it. MFL





I had thought to give over most of this bulletin to parts of HRA letters, but find that, in writing it directly on the stencils to save time, I am down to my last page – Cigbo refusing indignantly to have his letter about his “scamping trip” left out. Perhaps the next bulletin can be entirely given over to letters and the discussion of points brought up by them.


HRA Made S. Moller asked, “Where does one picture our Aumakua to be when sending prayers through the Aunihipili?” (Ans.) It seems that the na kahuna never learned where, in terms of our limiting space. They said, vaguely and symbolically, “Up.” I like to think of the na Aumakua on a level slightly above us but wherever they may be, we are told that the invisible aka thread of connection ties them to the Aunihipili and that through this connection they are, practically, right with us.


(Question:) “If one feels nothing, how can one be sure one’s Aunihipili is making contact with one’s Aumakua and is sending one’s mana and prayer along the aka thread?” (Ans.) There is no way to be sure as yet. That is why we are working so hard with the boxes and pendulum in an effort to learn to converse with the Aunihipili and become able to find out such things. We have to work with what faith we can in the response of the Aunihipili. Watch for the answering tingle and the upsurge of emotion and love which so often signals a full and complete contact. Watch also for results by way of answers to prayer-actions.


(Question:) “Can a short form of instructions, along with suggested prayers, be formulated for one to practice and follow as an aid in eliminating fixations and complexes which might be interfering?” (Ans.) This is something which we have not as yet been able to take up successfully so far in our HRA experimental work. At present we are breaking ground with the pendulum to try to see whether or not, by making a very slow and careful approach, we can get well enough acquainted with our na Aunihipili to get it to divulge its thoughts in relation to our sickness, poverty or troubles. If these thoughts could be brought out through skillful questioning and the “yes and no” answers through the pendulum, we could then know what to do to try to correct misconceptions of a complexed nature. If successful, this method would be something for us to offer the world with a fanfare to be heard from here to Hawaii and back. And – keep your fingers crossed – it looks very much as if some of the HRAs were about to do this very thing. It is even possible that through the pendulum a direct contact with the Aumakua may at times be made, after first asking for the contact through the Aunihipili. Remember that the Chief fire-walker in HRA Kenn’s report watched the piled-up wood of the pit the night before the “walk” until he saw, psychically or otherwise, the misty figures of the na Aumakua dancing above the pile. We can be sure that the contact is easiest to make through the Aunihipili, but there is a most exciting possibility of direct contact between Auhane and Aumakua. The na kahuna, of course, used the old and tried method of removing complexes by fasting and other sacrifices of things physical which would act as powerful physical stimuli and impress the Aunihipili that it was free of guilt and worthy of help from the Aumakua. A short prayer ritual could easily be formulated to go with the fasting and “giving until it hurts,” but without these it is doubtful whether or not complexes would be touched. The Thomas A. Kempis prayer given in an earlier bulletin has helped many, as has the “Little Prayer” which I personally use and which I gave in an early bulletin (#14). We must hammer into the Aunihipili, by repetition and any form of auto suggestion we are able to use, the great truth of Huna that where there has been no hurt there has been no sin. Most of the complexed guilt ideas come from deeds that do not fall under the classification of “hurts” done others or to our own bodies. Usually they are shock complexes, and often these date back to emotional storm in youth – storms aroused and centered about failure to live up to some vividly glimpsed religious ideal, the latter often most impractical, such as an urge to become a missionary or to sell all and follow a life of religious service.


More of the letters in the next bulletin – I promise faithfully.





Dear Aunties & /or /if  Uncles:

Well, ME and boss got back from our three days and nights scam in trip to the mountings, and now I got billions of notes to write to MY friends, so I am making ME a mummy-o-graphed letter just like boss uses, and I apologizes terrible hard.

And I got to apologize a thousand times harder because of my pitchers on MY letter. I knew I would be a terrible busy kitty when I got home to MY mail, and so I took a few minutes off to draw the pitchers on MY letter to have them all ready for ME just to write about my trip AFTER it was over.

I guess YOU have been to the mountings on camping trips, so you will know that I had some wrong ideas about what I would find when ME and boss and Auntie Louise and Auntie Ethel finally got there.

It was a place on a terrible high lot of about a jillion hills, and was called Big Bear Lake, because there wasn’t any bear, and most of the water had dried out of the lake. It was terrible far away and EVERYTHING had outgrown itself a thousand times. You never saw stones and hills and trees so overgrown!

And on the trees there were no pins, no furs and no spruce kind of clothes. Just trees. And the CONES were no good at all to eat. No ice cream in them, and tough and – well, just no good to eat, but some fun to play with.

The desert rats turned out to be terrible old men with burros. Boss spoofed me and I didn’t believe a thing he said until I found a kangaroo rat that actually did have jumping kind of hind legs to show off with. And pack rats DID pack things. But in the sides of their mouths. Only you don’t chase them. They are too big. You just pass the time of night with them – terrible polite, too. The whole business of going camping is a little bit weird, don’t you think?

Anyway, I was terrible glad to get home to my own LITTLE shelf and get my face washed and settle down to my letters And if you wrote to me, or if you happened to send me stamps and money and things for my box, I am sending you terrible BIG thanks and PURRRRS … the overgrown BIG kind.

Love and EVERYTHING, from your very own CIGBO hra+kitty, and scamper.


Direct Contact to the Aumakua

September 15, 1949



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.




We had three days camping in Oak Creek Canyon south of Flagstaff, Ariz., in the cozy bottom of a deep canyon with red walls, a rushing stream and trees of many kinds. Three more days were spent on the rim of the Grand Canyon, high up, and looking down into the great depths. The sight of moonlight filling the canyon with misty forms was an unforgettable experience with the sensing of a strange pervading personality. One realizes why the Indians believed in gods of many kinds presiding over mountains, canyons and rivers. Huna would say that entities of the Aumakua level presided over “nature” in its various aspects, perhaps non-human, perhaps the na Aumakua in the apprentice stage learning to become “Utterly Trustworthy.”


It was a wonderful time of rest and replenishment. I thank you all for your patience and understanding in the matter of a late bulletin and of replies to letters which will be even later. All book orders have been sorted out and the books sent; letters marked “urgent” have been taken care of. The TMHG periods, of course, come first and foremost at all times. (One afternoon period at the Grand Canyon, with gentle rain on the tent, was especially excellent in its contact and was continued for a considerable time. Other extra periods were very productive, I am sure.)


CIGBO’S SCAMPING LETTER was rewarded with laughter and he has been encouraged to report on the second half of the vacation. He wishes to thank all of his friends who have remembered to send in something for his cigar box, and promises them a special treat as soon as he gets time to make his acknowledgments. He has not been quite repaid for his loans to help get the fire-walking booklet out, and from the contemplative manner in which he eyes my belt line and toys with the letter opener, I fear he may be planning to demand his pound of flesh in true Shylock fashion. If you need a copy of the booklet, there are still copies that need to be sold. (HRA Charles W. Kenn writes from Honolulu that he is enjoying your notes to him very much and is welcoming comments.)


PRAYER BEFORE TRAVEL works. On this vacation, having had the old 1940 car checked up, six days of driving were chalked up for the first and second halves of camping, and with a perfect score. No break-down – no accident or near-accident. A number of HRAs have reported similar experiences, and HRA M.C., driving out to Los Angeles from Detroit, had a remarkable experience. Meeting a speeding car rounding a curve on the wrong side of the road, the wheel seemed taken from her hands and whipped around so that she found herself off the road on the shoulder, safe by a few inches, and much startled and impressed. More and more we can say with confidence, “There is Guidance and Protection for us if we will only open the door to it by our prayer-actions and requests.” M.C. has had a year of wonderful demonstrations, beginning with recovery from a very bad fracture condition, including a house sale and a house purchase – both remarkable in how they came about under requested Guidance. She is now settled out here most comfortably.



Your experiments, experiences and letters are of the greatest importance in our work. Never hesitate to write a report on your findings, whether you succeed or fail in your approach to Huna. The failures are equally important because they may help locate the stumbling blocks.

HRA NAMES OR INITIALS to be used in the bulletins when presenting parts of letters, have caused some question. Some HRAs prefer not to have their names used, and I often do not know who wishes to remain unidentified and who does not. It is often irritating to the one doing the reading to feel that someone is hiding behind his initials. Perhaps it may be easier all around simply to say, “An HRA from Denver” or something like that. The reason for wishing to withhold names and addresses is that HRAs living in places where neighbors may frown on any departure from churchly beliefs, may cause trouble. Or, because there are crackpots in all organizations (except ours, of course) there is the remote danger of being thrown open to letters or even visits from same. This difficulty also confronts us in forming groups. It has, thus far, been better for groups to form by one friend approaching another. One group was tried by having the names of HRAs in a certain city given to one who invited them to meet – the result being a clash of personal beliefs in the matter of meat eating, smoking and other matters of individual choice. It is so very hard to keep Huna on one side of the fence and personal convictions on the other.


A RECENT LETTER from Ernest S. Bateman of Seattle, who is giving much time and effort to push forward the Huna exploration and who is well qualified for the work, will be remembered for his earlier contact through the pendulum with a spirit, “Wayne” who gave much promise, but soon turned out to be unreliable and who had to be cut off with a shilling, so to speak.


After some careful work with his own Aunihipili and many efforts to contact his Aumakua, Mr. Bateman succeeded in making contact through the pendulum with his Aumakua directly. (At least this is his present conclusion.) He arranged for a secret “double signal,” which is used to indicate that the Aumakua is communicating through the pendulum, and not some spirit or just his Aunihipili.


This is very important. If it proves out, it will show that a direct contact with the Aumakua is possible, avoiding the need of going through the Aunihipili. One may need the Aunihipili and its aka thread to send the call to the Aumakua, but it seems possible then to hold direct pendulum converse with the Aumakua with no help (so far as Mr. Bateman can see) from the Aunihipili.


Mr. Bateman has progressed well in his work along these lines and thinks that he has been able several times to get information from his Aumakua concerning his friends for whom he is asking healing. He has asked what more to do, what fixations stand in the way and how to handle them, and so on. Here are parts of his letter of September 10th. (Remember that in our work together we take everything with a goodly grain of salt, including all of my conclusions, and thus remain open to change of opinion as change is indicated.)


DEAR HRA and Friend Long:

I have been working on Bulletin 16, especially page 7, and here are some of the answers I have obtained to the questions that have arisen as to HRA progress in Huna.

Take the HRA’s question, “If one feels nothing, how can one be sure that contact is being made with the Aumakua?” If the HRA asking this question will follow the ritual for prayer-action properly, and generate a surcharge of mana through his Aunihipili, he will feel the tingling as he finishes his salutation to the Aumakua. It lets one know in unmistakable terms that contact has been made.

This tingling sensation is the indication and if 100% concentration is maintained throughout the prayer-action, the return flow will also be unmistakable when asking for the “Rain of Blessings.” I find this return flow is very strong when I am treating by laying on of hands.

Again, quote (from the bulletin), “Can a short form of instructions aid in eliminating fixations which might be interfering?” I am in complete agreement with you on the tremendous importance of HRAs ascertaining the presence of fixations, if they have trouble with their prayer-actions or pendulum work.

My Aumakua and I consumed one whole evening session on ways and means to TRY to remedy this trouble. After prolonged deliberation or consultation with higher spirits, he decided that he can secure the information on complexes and fixations, and advise on how to drain them away, if the following suggested formula is carried out in exact detail.




The HRA asking for help shall lay hands (must be warm) on sheets of writing paper for not less than fifteen minutes just before writing a letter to me asking me to help locate his fixations.


The letter must be written with a fountain pen which has been in close contact with his body for at least an hour and which is warmed by bodily heat at the time of writing the letter.


NOTE: This will establish a firm aka thread connection with the letter and will later enable me to make contact when asking, through the pendulum, for information from my Aumakua. (Mr. Bateman will be glad to undertake to help a few HRAs in this way if he can. Write him at 5108 W. Olga St., Seattle 6, Wash., if you wish to have a hand in this angle of experimentation.)


Quote: “We can be sure [of the] possibility of direct contact between the Auhane and Aumakua?” I can assure you, friend Long, that my Aunihipili is under complete control of my Aumakua. As to the contact and accuracy of answers, etc., through the pendulum, I can only explain my present method of work along this line.

I hold the pendulum about three-quarters of an inch over the table or over my palm, as I feel inclined. The pendulum is suspended from the little stand with the arm built into the top. This keeps my fingers and hand steady.

As the pendulum hangs motionless but ready, my Auhane assumes a respectful, totally passive mental state. After a short interval, or often instantly, my Aumakua executes the secret double signal that identifies him to me.

I at once respond, with love and blessings and thanks for past help, etc.

I then inquire if there is any unfinished business, or any other matter that my Aumakua wishes to take up at the time. If there is, it is disposed of, and then I go ahead with the business of the meeting.

At the end of the session I again inquire if there is anything that has been overlooked, or that the Aumakua wishes to discuss. Many times there are such matters, and they are disposed of or carried over until next meeting.

It is all very businesslike and in regular order, with the same ritual exactly followed at each session.

At the end I thank him for everything and he signs off with the secret signal as I bid him, adios.

We – my Aumakua and I – are drawing closer each session with the pendulum, and also the prayer-actions. This is a source of deep satisfaction to me, as well as thankfulness that with the same steady progress I will arrive at my goal of a free and easy telepathic method of communication, wherein the slow and cumbersome cross-examination with the pendulum and questions and answers will be unnecessary.


I find that my Aunihipili still has the tendency to pick up fool ideas and hold them as fixations. For instance, a few days ago I was inquiring via my pendulum from my Aumakua why a certain case I had been treating had not responded as I had expected. I was informed that my Aunihipili had a fixation that I should have driven over to the other side of the city daily to give the treatment instead of expecting my friends to come to me. For various reasons this was unreasonable, but talk did not help, even when the Aumakua considers that I am in the right. I suppose I shall have to give in. Rather humorous situation, what? Ernie Bateman’s body, instead of his house, divided against itself.

Light and Aloha, (Signed) Ernest S. Bateman


Another interesting report from a California HRA gives a quite new experience with the accumulation of mana and the sending of it to the Aumakua in the ritual prayer-action. She writes,


“When I first began to use the Huna type prayer treatment I felt a strong shock tingle and then I blacked out completely from periods of 1 3/4 hours to less, regaining consciousness in a very depleted state. It usually took me the remainder of the night or day to regain my equilibrium … I am now being less prodigal in my gifts of mana, and ask most emphatically for the return flow as blessing … Results personally are better.”


One can only speculate on the meaning of this experience. The Aumakua may have needed great supplies of mana, or a spirit might have stolen much, or the giving might have been too enthusiastic on the part of the Aunihipili. It is best to use caution.


A very interesting report comes from a New York HRA who finds that the pendulum is much better than the boxes to help her get answers to questions put to her “George.” She writes, in part,

“Up to the moment, my Aunihipili tells me:

That he cannot contact my Aumakua at will, or every time I so desire. There are certain specific times for doing so.

That he is not afraid of going to contact my Aumakua.

That he is afraid of being hurt by others. I have started him on listening to logical reasoning to explain why others have the right to act, live and speak as they do. I am also teaching him that a detached attitude is the best to follow.

He regards me as a dear friend where he finds love and cooperation in everything – not criticism.

He can go out (to places or people as directed) and tell me telepathically the details of any situation as he finds it. The accuracy of his reports have been proven already. He also promises to help persons visited, in any way he finds that he can. He has been able to place simple suggestions with the na Aunihipili of others such as have caused them to phone or write a letter, etc.

That I cannot work him too much, as he needs rest to gain mana, as through this rest he builds up vital energy which makes it possible for him to contact higher entities.

That there is a “time” for everything, even for the materialization of big projects – but that in the meantime we have “to keep at them” and work materially toward that end.

He has been changing the weather within an hour’s notice, getting even the breeze from the side we want it and the temperature and humidity as asked. On the tail-end of this last hurricane from Florida, the clouds gathered and the wind started blowing strong on Sunday afternoon. I told George to please go and tell the (weather controlling) entities to hold off the rain and storm until late night. For some 35 to 45 minutes it looked very bad, but then subsided. It did not actually rain until about midnight.


“Needless to say, we are very grateful and thank them for all their help. I am now getting George to try holding hot objects in my hands without burning. Hot starch, around the boiling point has no effect aside from a kind of tingling. I always tell him that ‘those things are not hot at all.'”


There are many more important and fascinating reports that have come in, some telling of excellent results from TMHG work or from personal Huna work, some telling of success in getting business affairs moving as desired, some rejoicing over the correction of family or social tangles, and some telling sadly of long, careful and continued Huna work with no results yet to be seen. Of all the reports, only two have told of things getting worse. The general score is far above either chance or average, I am convinced. Little by little we gain ground in skill and confidence.



Quarterly Review and

How to Make A Pendulum Stand

October 1, 1949



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.



THE NEW QUARTERLY BULLETIN idea fizzled. Only six HRAs asked to be changed from the regular active lists (getting the bulletins and whatever is worked up, as the fire-walking booklet) to the 1/4 HRA list, although some regulars wrote to ask for the Quarterly when it came out, lest they miss something.


So, the Quarterly, which is a good review of our past three months of undertakings and the results, will be incorporated in this bulletin and will be sent in that form to our six good HRAs with our combined blessings.


It was hoped that the HRAs who have not been heard from for some months, either by me or by that very important person, Cigbo, would ask to become HRAs, but as they haven’t, the periodic cutting away of dead wood in our organization will have to be done, sad as we always feel about it. (If you happen to hear a very miserable yeowling in the night, it will be Cigbo mourning his newly lost Aunties and Uncles.)


VERY SPECIAL THANKS are extended, right here before I go on to other things, to those grand HRAs who have so generously sent in help for the work fund. Contributions fell off to about half during the summer months, including September, and Cigbo’s scratching became something painful to contemplate. Also, thanks very much for the placing of orders for SSBM through me. It all helps to keep the bottom from falling out of Cigbo’s box entirely and the bulletins and TMHG from going the way of all flesh.




ABOUT GROUPS, may I say that it has gradually dawned on me that I have been advocating the wrong methods of organizing them. My idea was to introduce any and all HRAs in any one location and let them meet and form a group if they wished. It hasn’t worked out. In spite of the fact that all HRAs are fine people, they can’t help but get into each other’s hair because of differences in opinion on a score of subjects.


This is the way it can work. Your phone rings and a stranger introduces himself as a fellow HRA and asks permission to call on you. You open your home to him, and IF you aren’t the kind that get on together, you wish you had said “No.” If a group is already organized by you and a few friends, and if you ask the strange HRA to drop in at one of your group meetings, and if it turns out that he is not liked, you can refuse to let him join your group. It is more like a church which one can attend without being socially mixed up with members one can’t stand.


Another thing on the same line is giving the names of HRAs in the bulletin reports taken from their letters. Last week I got into trouble in a small way by throwing a very much valued HRA open to approach by phone or letter like that, and I have now sworn off, so help me, and will keep the identity of each of you a profound secret from all the others. It’s a shame, but [it] is necessary.


Some day we may grow so that we have large groups like churches, but until that time, I believe it will be best to organize our groups as among our friends or people we personally know and whom we feel will fit in. On the other hand, any and all, regardless, can belong to the general HRA as the central group, and can work by letter and the bulletins without the least clash of any kind, unless with me – and I’m old and tough and can take it if they can. (I am thinking of the people who write in and lay me by the heels because they do not agree with the na kahuna or with my ideas of what the na kahuna believed, did or failed to do.)




H.R.A Charles Kenn, reports several pleasing letters from HRAs who have read his FIRE-WALKING FROM THE INSIDE.


The September issue of ROUND ROBIN came in this week. This is always a great event here at the Study. The number is filled with the kind of material that suits the student in our corner of the psycho-religious field right down to the ground. The first article, covering the ideas of the Mark P. communicators on the older idea of the ether as a thing filling space much as air fills our surroundings, brings one up sharply with the fact that human consciousness and the things registered by the senses, to become its working materials, are now being measured and evaluated in terms of modern scientific concepts and not in terms of the thinkers of earlier centuries. Other excellent informative or provocative articles by the editor or correspondents make for the general education RR is offering in our part of the field.


This education is a great service to us all. It is something we cannot find in any university or any text book. The professors cannot agree on the materials for such a course. Texts are all colored, slanted and distorted because they come at problems from the point of view of cult, dogma, personal opinion, or blind prejudice – always contradicting. In RR we have Meade Layne’s very exceptional guidance in sorting and weighing materials from all sides. Huna comes in for a generous share of space and praise and comment. (This is a good time to renew a subscription.)


The Atom Bomb news has been disturbing. There is always the danger that a dictator or a small group able to dictate, may decide that it is again time to attempt to conquer the world. I have, for many years, had a peculiar dream that comes to me as an answer to how certain things will fall out. If the outcome is to be bad, I dream of muddy water, usually in flood. If good, I dream of calm, clear water.


Since the news broke of the atom bomb in Russian hands, I have questioned the Powers-That-Be as best I might, and have been given two very vivid dreams of clear, calm water. I shall not pack up and depart for the wilds to try to find a place of safety in case the bombs fall. Moreover, one who has become as familiar with the life on the other side of things as my long studies have made me, ceases to have any great fear of possible crossing over under such circumstances. If you have a dream or hunch relating to this matter, send it along. A sharing of available Guidance is always good, even if we fail to lay hands on anything that can be accepted as conclusive. It begins to appear that the bomb will be too dangerous to use and that war will stop. Let us hope so.


One of the HRAs wrote this week to ask my opinion on united prayer-actions, done as part of our Huna work, for world peace and progress.


My opinion, as I wrote to him, is that this is of great importance and is being carried on twice daily by those of us who take part in the Telepathic Mutual Healing Group work. (He seems to have forgotten this part, or to have failed to get the bulletins relating to the project.)


Each period begins with sending mana through the braided aka cord to the Po`e Aumakua while we picture them using it for their own purposes and to help the world back to peace and progress. We find in Huna the ancient belief that the na Aumakua must be given a supply of low mana to enable them to do their most effective work in guiding the affairs on the levels of the Auhane and Aunihipili – our level of living.


The na kahuna believed in using all possible means to help ourselves on this level even while asking the na Aumakua to help and guide. The “death prayer” was no more “black” magic than is our modern prison system, and may have been very much more efficient. There was no separation of Church and State with the na kahuna. Even an unjust chief was open to punishment through the death prayer.


I may be speaking out of turn, and might possibly call down some strong criticism for saying this, but I believe we would do well to organize a form of Middle-of-the-Road group to pull together when it was decided that some one thing needed doing. As it is, we leave it to the politicians and they are swayed by many purposes, often running against the public good. Unorganized, the average person can do nothing. Organized, we could bring pressure to bear.


I have been getting letters bearing on various problems and, while I do not pretend to know the answers (such problems need very full and careful study by a committee such as we might appoint were we organized), I can see that there is a crying need for action to be begun. For one thing, religions of all kinds should have their holds broken on public affairs. Take the matter of blocking the laws that would make it possible for an incurably ill person to ask to be helped to die. This is entirely a personal matter and decision, and no interference should be tolerated. For another thing, some form of birth control is swiftly becoming a necessity, especially in the Orient. It is not good enough to stand back always and let Nature thin out the population with famine as it has for centuries in China and India. But religions will first have to be dealt with before any change can be made. Perhaps we can eventually help organize and begin work on the governmental level. Huna, as you know, stresses the necessity of doing our best on the three levels of our lives, the physical (Aunihipili), mental (Auhane) and spiritual (Aumakua). Even if the atom bomb wrecks our beginning efforts, or the polar ice weight upsets our globe and throws us into a new ice age disaster, a start could be made. If time is allowed, we might help make the world a much better place for the generations to come, even if we of this period might not live to see the fruits of our labor.


Your comments on this will be welcomed, pro or con. At least we can talk about it while getting on with other HRA work.




Bulletin 16, of June 15th, 1949, gave a number of HRA reports and findings in the matter of using the pendulum to test the increase in the charge of vital force or mana after making an effort to gain a surcharge. Almost without exception, those who could make the pendulum swing reasonably well, found that when a surcharge was accumulated the pendulum swung more strongly and for more counts of strokes or swings. This was a very important thing to learn, perhaps a “first” for HRA.


Reports varied on the accuracy of answers to “yes” and “no” questions asked of the Aunihipili and answered by movements of the pendulum. Some HRAs got 100% correct answers. Some got very poor results.


A spirit named as “Wayne” was reported communicating through the pendulum by one HRA, but was later discredited because of the nature of his answers. The same HRA later established contact with his Aunihipili, and at this writing believes that he is making direct contact with the Aumakua – the latter identifying itself by giving secret signals through the pendulum.


This HRA uses a pendulum of his own construction. It is all of transparent plastic and a pendulum is suspended from an arm over a base, the whole being held in the hands when in use, but the bob itself [is] hung from the arm and not held in the ordinary manner between thumb and fingers (the thread end).






Stand height 4 inches

Top arm length 2-1/2 inches

Base length 4 inches, width 3 inches

C. Pendulum 5/8 inches diameter, weight 25 grains, apparently pink opaque plastic, suspended by means of wire loop to take heavy black silk … B … thread, fastened at [the] top after passing through a small hole, to … A … a small white bead.

D. Base has engraved circles and radiating lines to help measure the movement of the pendulum and give its direction of movement.

E. On top arm are engraved plus and minus signs. Use not clear to writer, but indicating “yes” and “no” movements.

Each sign is circled by degree marks.

Total weight of instrument about 2-3/4 ounces. Beautifully constructed. (Rough sketch made from instrument presented to MFL.)


Stand may be held in left hand with fingers of right touching top arm or small top bead. (Note that in common practice a pendulum is suspended from a thread which is held in the fingers, the over-all length of thread and bob usually being about 3-1/2 inches. Bobs made of sealing wax, buttons, marbles and many other things seem to serve our purposes fairly well. Weights may vary greatly.)


The Ho`o`hiki general purpose prayer was given with the English translation of the Hawaiian. It was an interesting study but no great effort was made to use the old prayer. Original from HRA Charles Kenn. A short prayer in verse was given as used by



Bulletin 12 contained more material on the use of the pendulum, with quotes from Dr. Brunler’s articles and from other sources. The TMHG results were reported excellent in many cases. More Hawaiian  words were discussed in their relation to Huna prayers.

[Lani: These are Hunian words. The separation of the languages wasn’t felt strongly at this time by us.]


Bulletin 13 contained more material on the pendulum and on dowsing for oil and gold. An article on “jargon” as used in writing on “occult” subjects was presented, and later was commented on by many HRAs.


A remarkable case was reported in some detail of an HRA who treated her eyes with mana applied through her charged hands. [She] also made prayer-actions, with the result that scar tissue on the cornea was replaced entirely. Also, supposedly incurable conditions were healed to leave the eyes and vision better than before.


With Bulletin 14 experimental work was laid out for the use of the pendulum to get better acquainted with the Aunihipili and to try to reach the Aumakua, but especially to see if, by means of the pendulum, complexes might be located. (This work continues at this time with only a few reporting their findings. Nothing very conclusive yet, but efforts are being made by one HRA to get the help of his Aumakua, via the pendulum, in locating complexes for friends who are in touch by telepathic or aka thread contact from a distance.)


An article on the findings of psychics, as in THE BETTY BOOK by White, appeared. A report was given of a method of “beaming” energy (without physical contact) to make chiropractic adjustments of the necks of patients. It aroused much interest and more may come of it.


Bulletin 15 tells of the first HRA printed booklet being ready. It was FIRE-WALKING FROM THE INSIDE by HRA Charles Kenn. It was well received and reviewed at length in this bulletin. IMPORTANT.


An HRA found that he could tell his Aunihipili to call his dog and that the dog soon arrived as if called by voice. This gives important information as to telepathic relations between [the] Aunihipili self and the dog.


Many interesting letters and reports appeared. Vacation time in two parts was announced by MFL. (Cigbo later described his experiences in both.)

Bulletins 16 and 17 contained reports on work already laid out, also articles and a review of Dr. Nandor Fodor’s new book, THE SEARCH FOR THE BELOVED, which is a milestone of research.


This quarter has seen much progress. The replacement of scar tissue by Huna means shows that miraculous healing of the slow kind is possible to us. Perhaps instant healing of the same order will be demonstrated in no long time. No basic changes in present conclusions concerning Huna seem as yet to be indicated.





HRA Charles Kenn has done us a wonderful service in setting before us in such detailed simplicity the secret ritual of the fire-walk. In effect, he said in his booklet, FIRE-WALKING FROM THE INSIDE, that one made the Huna type ritual prayers, one had faith, and one could fire-walk.


From the point of view of the Polynesian of the old school, this was very simple and complete. The na Aumakua did the rest.


On page 43 of his invaluable report, Mr. Kenn writes, “During every performance a number of people walked the pit safely while a few were burned to some degree. No explanation was offered (by the master of ceremonies) except that these few who were burned probably had some lack of faith or some mental condition that prevented the protection from being given. Prayer is the most essential thing, say the Hawaiians. The meaning is that prayer conditions a person to receive the blessings he seeks, and faith and understanding are the essential qualifications.


It is encouraging to us in our experimental approach to the use of Huna to know that the Chief who made the invocations for the fire-walking tests made no special effort to accumulate mana and send it with his prayers to the na Aumakua to whom his prayers were addressed. Grounded in the basic ideas of mana and its use in all such matters, he could take it for granted that his Aunihipili (if he recognized it at all as a part of the work) would send mana as needed with the ritual invocations.


This does not show that our present conclusions about the accumulation and sending of mana (in Huna) are in any way wrong or lacking. What it does show us is the fact that ONE LONG HABITUATED in the use of prayer may come to the place where he automatically causes the Aunihipili to accumulate mana and send it to the Aumakua along the aka thread of contact, even while presenting the thought-form-pictures of the desired condition telepathically.


The training for us is like that of a great painter. We must first come to know and understand the complicated details of the work we wish to learn to do, but when this is accomplished and we have become habituated to the methods, they come slowly to be automatic with us. No longer does the painter have to stop to remember all the intricacies of his art. He has absorbed these, as Mr. Kenn tells us the na kahuna absorbed the special Polynesian point of view. The artist forgets his paint and brushes. His entire attention becomes fastened on and lost in the picture he sees and keeps holding before his mind’s eye as it slowly appears on his canvas.


Prayer is, when one has become a master in its use, much the same. One can forget the mechanics and depend upon the habituated Aunihipili to do the mechanical part as needed. But, and this is the point I wish to stress, the beginner at painting or praying CANNOT ignore the necessary understanding or training.


The reason we need Huna so badly is that our prayers do not get results for most of us who use the old method of the churches. In the past, the majority of us have had almost no specific training in the art of making a prayer. We read in the Bible the few things said about this art, and find much contradiction. “Faith and works” are described as necessities, but little is told of the nature of the “works” and we take it for granted that some vague form of “good works” is meant. A study of the healing prayers made by Jesus tells little more, but suggests that a physical stimulus was often used to help free a supplicant of a guilt complex. Jesus, as a master of the art of prayer, seems not to have had to stop to accumulate a surcharge of mana and set to work carefully to use it in making his prayer. He attained the greatest mastery of the art in the simplicity of, “Arise, take up your bed and walk.”


In the OAHSPE or Kosmon Bible, one may find a mine of information on many points, but a knowledge of Huna is often needed to help one dig out the nuggets and recognize them for what they are. (I believe that in all such writings the secret values have been hidden so that the dabblers will not find it. The ancient cult of secrecy seems everywhere to have existed, not in Huna alone.) Let me quote material covering prayer from page 207-8-9, Ch.XV. I will underline and comment to bring out the points to be noted which will serve as evidence of the need of the Huna mechanics of prayer for the beginner.)


(9.) “I ‘hua ‘Mazda said: Let thy lips utter thy holiest desires, and let thy soul seek constantly for new expressions magnifying the wisdom, love and power of Ormazd, the Creator (The “All Light”). Neither shalt thou take a thought in regard to rules of prayer; the rules are for the unlearned … For the glory of prayer is the strengthening of one’s own soul to perceive the Higher Light. (Comment: This section points, if examined in the Huna line, to the work to be done to learn to contact the Aumakua. The “strengthening” can be translated in terms of the learning to accumulate and use mana, and the idea of “perceiving” the “Higher Light” fits neatly with the Huna idea of making a conscious contact with the Aumakua. For this purpose, no “rules” such as were common in ancient times, dealing with rituals and sacrifices, were necessary.)


(11.) Prayer is not given in order to change the decrees of Ormazd, but to change one’s own self for the better. Yet he who repeateth words of prayer as a parrot repeateth, improveth himself but little. (Comment: The theory of the growth of evolution of the individual is well seen here and communion with the na Aumakua indicated as a means of development and growth. In the following, note the possibility that the “words” included the thought-forms of Huna, and for that reason were more “creative” than silent prayer. The suggestion is that there is a difference of much importance between the nature of a thought and a thought made vocal by the mouth. This would be strange indeed were we not to know through Huna the use of the thought-form sent to the Aumakua to be used as the seed from which to grow the desired thing.)


(12 & 13.) Asha said: If a man think a prayer, and use no words, is it well with him? I ‘hua ‘Mazda said: It is well with him, but it is better to add words also. It is well for Ormazd to think a universe, but better to create it. To begin to learn creating, thou shalt use the spoken words; the perfection of creating is to have the words bear fruit. He who omitteth words of prayer will in time omit prayer also, and his soul tendeth to barrenness. (Comment: One stops praying when no results are obtained, and the implication here is that “words” have a very definite part to play in making the correct prayer. As words alone have no occult power or significance, we must add the ideas mentioned in the comment above to get the fuller view. The general philosophy given in this material is also excellent to study – note it in this section:)


(14.) A vain man saith: I have no need to pray; Ormazd knoweth my soul. Why, then, shall not the field say: I shall produce no harvest, because Ormazd knoweth my capacity. I declare unto thee, 0 Asha, the secret of all spiritual growth lieth in giving out the spirit. He who would grow in wisdom, must give wisdom, he who would grow in love, must give love; he who would grow in power of spirit, must give out power of spirit. (Comment: The idea of giving out wisdom and love and spirit before one has them, would fail to make sense, but if we see that we must make a good thought-form-picture of them as things desired, [Lani: this is a Self-Sourcing. To have a friend, be a friend first, etc.] and give it out by sending it to the Aumakua as our prayer “seed,” the idea takes on clearer meaning. The “power” fits the Huna idea of the mana as something which the spirit Aunihipili can “give out” as a way to get back power in the form of answered prayers. Notice in the following, the way the word “power” is used, indicating that it is a definite thing that goes out and that produces definite “fruit” or result. The audience is pictured as being given “power” and being helped to the “fruits” of its actions and purposes in prayer, which latter is the thing under discussion.)


(15.) Bethink thee, then, if thou prayest silently, thy power goest weakly to thy audience; but if thou prayest with words openly, thou givest to thine audience of thy fruit and, for this glory, Ormazd provideth thee abundantly. (Comment: Here we find the hint that we can share our mana with those whom we address, better by words than by silent or telepathic means. A general prayer in words before an audience would also give the thought-forms and all could share in sending them to the Po`e Aumakua. In other passages in Oahspe we find more of these cryptic teachings for our study and close consideration as we endeavor to use Huna.)


In SSBM, on pages 394 through 400, will be found material well worth reviewing in connection with the matter of prayer and getting results by means of it.


My friends who have hardly begun their efforts to learn to paint, seldom complain that they cannot produce masterpieces after a few months practice. But, often HRAs who have hardly started learning to make the Huna prayer-actions, write bitterly and accusingling to complain that they have not had answers to their prayers. Some indignantly wish “to curse God and die”.


We must study and come to a full understanding. We must then drive home to the Aunihipili a full faith and confidence in every point of the work from the fact of the na Aumakua and the aka thread, down to the verity of the thought-forms and the necessity for the accumulation and sending of mana. The na kahuna called “faith” by two names, the first was manaoio, or “complete belief in the reality of a thing”. The second was pau`lele, which means “faith” or “confidence”, but which means, literally, “to have completely and entirely sent (the thought-forms of the prayer) flying upward” (to the Aumakua). Yes, prayer is a fine art, well worth taking eighteen months or more of daily practice to learn. We must absorb our convictions and ground ourselves deeply in understanding and faith.



Introduction to the Kala Cleansing Rite

October 15, 1949



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.



AMIDST YEOWLS OF SORROW on the part of CIGBO, the work of cutting out the dead wood on the HRA lists has begun. Cigbo mourns each lost “Aunty” or “Uncle” AND TRIES HIS BEST to hide the file cards of friends who are unheard from for so long a time that it is evident that their interest has failed in the work.


There are several resting places provided on the very steep trail one follows if climbing on foot out of the Grand Canyon, and last month, watching climbers through my glasses, I noticed that some hardly paused at all the whole way up. Others rested a long time at each wide place. A girl was painfully tugging a man up the last few turns. Two women and a man turned around after making the start and went back to wait for mules.


In our work to try to restore for Humanity and ourselves the ancient lore of the na kahuna, we make the climb toward the goal in much the same way. HRAs cannot be blamed for the pace they set or do not set for themselves. On the contrary, each one who makes a start deserves praise and admiration. The majority remain on the rim watching, as I did, through glasses and with Olympian detachment. They, like myself, will probably never know what was discovered in themselves of strength or weakness by the few who took the trail – and the sad part is that they may never realize that a great experience was missed.


The work we have undertaken is, I suppose, for the few instead of the many. Evolution begins to appear to be for the individual rather than for the masses and on the level of the Aunihipili, almost no evolution at all if bodily structure is the criterion.


In fact, the physical body of man shows definite evidence of growing backwards. Our grandparents were physically stronger on their average than we on ours. And in mentality, they were as good and perhaps much better. Insanity ratios are much higher with us.


Because we can build new ideas on old ones, knowledge increases. With one tool or formula perfected, we can build still another. The mental capacity of the builder remains at the same level. Aristotle would have stood with the best of today had he lived at this time, perhaps higher than some of our best.


Hidden deep within each of us is a strange desire to teach and to change the world for the better as we see it. The dim light of glory never fades around the memory of the ones who have responded most fully to that desire and urge. They have been our great missionaries and our leaders of hopeless causes. They have suffered for teaching that the Earth was round or that popular beliefs might be wrong.


The much loved writer, Will Levington Comfort, pondered long over the question as to whether it was a man’s duty to try to “save the world.” In the end he decided that it was not. The greatest service was to be rendered by setting an example. In other words, instead of preaching to the other fellow, or trying to teach him something that might not be correct at all, the first duty is to live up to the teaching oneself. Comfort wrote, “If I ever become a teacher, I will tell you.” He never announced that he was ready to teach. In fact, he seems to have decided, in the end, that the world was not worth saving and that the effort to become worthy to be a teacher was futile.


On the physical level, mutations undoubtedly continue slowly to change us so that we fit better the conditions around us. But on what we may call the mental or moral level (of the Auhane and Aumakua, perhaps), there is painfully little reason to think that we are evolving either as a whole or as individuals. We are just as greedy and cruel and kind and unselfish as other men have been as far as recorded history can take us back. [Kahuna Lani: This was before the Psychometric Analysis studies of Oscar Brunler taught us differently. It was only then that we came to an understanding of “Evolutionary Consciousness”, that the Created World, and all life, is like a school. Each time there is a graduation, a new soul is brought up from the animal kingdom. Like high schools, they never seem to mature. That is because of the best souls graduating!] Our saints and great moral leaders are no better or wiser than they were centuries earlier. Whether justified or not, what we did to men, women and children on both sides of the last war indicate no mass progress toward the highest ideals of kindness propounded by the ancient na kahuna and by all the later Teachers.


I once knew a man who had spent half his life in the pulpit and in holy orders. He had given up. In his cups one day he confided to a friend, “They don’t want to be saved. All they want is to be let alone – and now that’s the way I feel, too.”


So, we can help each other by sharing our information and our inspirations, but heaven help us [as] we cannot, must not and dare not try to force our version of some “salvation” on our friends or even our enemies. And by the same token, we are fully justified in defending ourselves against such coercion aimed in our direction.


The point is that in our small organization as HRAs, we must avoid as the plague any inclination to try to hold those who do not wish to be held, or to force Huna on those who do not want it. Another thing, we must do all in our power to keep our ideas and conclusions from becoming frozen into dogmas. We are the one group, so far as I know, which is not grinding its own ax with all the strength it has. We are unique in having no “teaching” to limit or hinder our experimental approach to the Huna we are examining with what logic and caution we can muster. We must keep our HRA doors open for those who wish to come in and for those who wish to go out – and this applies to information and materials. If we can do this, and if we as individuals will content ourselves with trying to demonstrate Huna principles in ourselves and for the aid of others, instead of preaching without practice, we will be safe.


The most amazing ideal in the whole of Huna, when looked at in the light of possible inner growth, is that of learning and growing into the state of being “UTTERLY TRUSTWORTHY” as the na Aumakua are supposed to be. This is to be trustworthy, first of all, in that we do not try to force our wills or beliefs or opinions on others. The greatest of the divine gifts seems to have been FREE WILL on the level of the Auhane and Aumakua, even if still subject to coercion on the Aunihipili level by physical conditions, necessities and obligations.


VOLUNTEERS are requested to take part in a series of special telepathic healing efforts. If you feel that you can, send in your name at once. Intensive healing efforts will be directed at set times daily or between times, for a period of a week. The emergency case awaiting this combined treatment may show us whether or not the often suggested method of several concentrating on a single one, is particularly beneficial. Mimeo instructions will be sent to each volunteer. Later a report on the experiment will be given in the bulletins. No matter what method of healing you are accustomed to using, you are invited to take part.


SUGGESTIONS FROM SEVERAL HRAs have been made from time to time that I “demonstrate” a bountiful supply of funds to keep Cigbo’s box overflowing, or even to furnish us with a great and beautiful retreat and center in mountains or desert. In answer I have said that we have demonstrated very well indeed, and from the very first of our work as HRAs. Often the old cigar box has been empty and the stamps low and paper about gone, but there was never any urgency in our needs and, miraculously enough, there has always come a gift or an unusual number of letters with contributions before any need or bill or installment on our equipment for producing the bulletins became pressing. I am convinced that our work is under Guidance and that what we need will arrive when needed. As to the great center or retreat, we are not ready for that yet. But when and if we make ourselves ready, I am sure it will come.


SPEAKING OF “DEMONSTRATIONS“, I have had several letters this last few months bearing on the fact that often a healing of body or conditions is not permanent – that the original difficulty has returned. A letter from Australian HRAs gave news of the strange and magical healings that a few had as a result of holding the ancient clay prayer bowl in the museum while invoking the Aumakua and asking healing. This late news was to the effect that the healings were not quite complete in two cases or that the healed condition was not entirely permanent.


This was a matter well known to the na kahuna. They ordered the patients to try their best not to remember the condition once it had been corrected, or to ask prayerfully for forgiveness should it be accidentally recalled. They said that the thing that had caused the trouble and which had been removed by the kala or cleansing, was only too easy to bring back to life in the Aunihipili if great care was not exerted.


I have been, and still am, gathering from various sources data on the healing done in our Christian churches. The same trouble is found there and in an enlarged form. In all such healing work to come under my direct observation, the one to be healed was put through an intensive period of revival preparation, with usually three days or more of afternoon and evening attendance at long meetings. They witnessed the healing of others and arrived at a high state of religious exaltation – this being perfectly legitimate and good, but very hard to hold when returning to ordinary daily rounds of activity. The healer himself, usually commanding the “devil” of illness to come out of the patient, and inadvertently using strong mesmeric (with mana) powers and suggestion, obtained spectacular results in many cases. What seems to keep this from being the standard healing method is the painfully high average of relapses. “George” Aunihipili is the champion backslider.




Study unit: Group or Individual Read page 395 of SSBM – The KALA or Cleansing Rite – Its Use in Huna and in Religions.

It has been asked whether or not a ritual cleansing, as of the pollution of sins, should be undertaken before making our group or individual prayer-actions in the Huna way.


One active new group has been asking forgiveness and cleansing as a beginning to group experiments in healing. The question as to the best way to do this was asked of me by letter. The group leader wanted also to know whether ki (or ti) leaves, such as were used by the Chief in the fire-walking magic (see FIRE-WALKING FROM THE INSIDE by HRA Charles Kenn, pages 17 and 32, also illustrations of these leaves in use as a wand in Figure 3 and as markers of the “four corners” in foreground of Figure 4, also other pages) could be had for experimental purposes, or were necessary.


In my opinion the actual ritual or the materials, be they ki leaves or sprinkled water, make little difference. If they did, then cleansing from the results of “sin” would have to be [a] chemical action, which is most doubtful.


In Huna, sin is a hurt done [to] another. To be cleansed of the guilt sense resulting from this form of action, amends must be made to the one hurt. Or, if the hurt is too long back to allow amends, a substitute may be found in doing a balancing amount of helpful deeds to others, keeping in mind (to cause the deeds to act as a physical stimulus for the Aunihipili) the purpose of the good deeds.


In religion there is a mixing of the general ideas concerning cleansing rites for sin and for infections. Check your Bible, Leviticus XIV, where an excellent system for the times was laid out as a “Law” by the “EVER-LIVING” through Moses. Clothing and all things soiled or discolored by contact with a diseased person were burned or washed or otherwise handled to keep the infection from spreading. (Amazingly good rules even in the light of modern knowledge of infections.) The priests were to examine all patients betimes and when they were fit to come back into the tribal life, they were then cleansed before the altar with the sacrifice of living creatures and the washings and sprinklings of the day… Of course, prayers were at the time offered as a part of the ritual.


It does not appear that sin was considered the necessary cause of illness or disease, but there must have been a tradition covering the relation of sickness and guilt, judging from the things done in the cleansing rites.


In Christianity, the concepts seemed to have separated to a large extent and the old rituals with the sacrifices and washings dropped. The rite of baptismal washing or sprinkling is connected in the New Testament with the vague tradition of “living water.” In the Old Testament (cited above) rituals, the sacrifice of one of two clean fowls was done “over living water” and the blood and “living water” then sprinkled on the infected person and on the other fowl, the latter then being released in a way suggesting the use of the scapegoat.


Huna has left its ideas in still identifiable form in most old religions. “Living” water is very poorly described in the Bible, although it is mentioned in such a way that it is to be seen that it was, in a secret way, more than “running” water. In Jeremiah, 11-13 we read, Said the Ever-living “For my people twice did evil to Me. They forsook the Spring of Living. Water, to dig for themselves wells, broken wells which contain no water!” (Ferrar Fenton’s translation.)


Huna used “water” for the secret symbol of mana of any grade. While ordinary water was sometimes charged with low mana from the hands and used as a means of transferring force to one being treated, the main use for water was to act as a physical stimulus in washing the patient and giving him the suggestion that he was being cleansed of his guilts and of the disease itself.


While water is blessed and made into “Holy” water in the older Christian rituals before ever being used in the various rites, one can see in the later Bible records that the concept had cleared and the symbol of a cleansing force had more or less replaced the idea of water itself, blessed or unblessed to make it “holy” or “living.”


The sprinkling with blood and the idea of being “washed in the blood of the Lamb as a cleansing from sin” seems not to have come from the ancient Huna, but from some other source. (Nothing in the roots of the word for blood, ko`ko indicate a symbolic cover-up for mana or other elements important to Huna. The root, ko, has several meanings, such as to “accomplish, to beget or to conceive”, but no meaning to indicate the belief that blood was any more the repository of mana or “life force” than bone or muscle.)


We can see that if no chemical action of leaves, water or blood can change a guilt fixation, their only possible use would be as a physical stimulus in a cleansing rite.


In the last analysis, as we clear our feet of the mire of accumulated garblings and misconceptions of the long centuries, our consciousness and the actions of our minds are what must be used in all efforts to “cleanse.” The return is to simplicity.


But such a return can only be made when there is a simple and clear understanding of the matters involved. Getting rid of a guilt is a simple matter of returning the horse we have stolen and making amends. Or, if it is a fixation caused by traumatic injuries dating back to childhood, religious or moral teachings, or to later “shock” causes, it is simply a problem of using actions of mind and physical stimuli to drain off the fixations – although the actual work of the locating and draining off is, unfortunately, not at all simple.


After making amends for hurts done others, or doing good deeds without thought of reward, or the penance of fasting etc., and after sternly putting away hates and resentments, a ritual for cleansing may be very good to aid the Aunihipili to get free of its more fixed guilt senses. If we have been conditioned to use prayer, we may be able to pray for forgiveness as the final act of the ritual which has to begin with the thing mentioned above, if it is to be effectual to a marked degree. For some, the confessional would be a help. Or, if one could impress his Aunihipili despite his civilized surroundings, the use of the ki leaves and water might help.





From New England comes one of the reports on the effort to get from the Aunihipili, by means of the pendulum, information as to its ideas on Huna healing.


“Thank you for working on the eye condition via the TMHG. In connection with that I have asked some questions with the pendulum:


Is the Aka path for mana, from Aunihipili to Aumakua open? (Ans.) Yes.

Have we, Auhane and Aunihipili, a complex which prevents mana going to Aumakua for healing? (Ans.) No.

Is it because Auhane and Aunihipili have not learned to handle the mana in our body in the right way, that we have as yet been unable to correct the eye trouble? (Ans.) Yes.”


A Colorado HRA writes,”It seems almost uncanny the way the pendulum responds to one’s questions, and I find that the answers are quite accurate. I feel that I am making wonderful contact with my Aumakua and am taking it for granted that when I am desiring Guidance in various ways, and when I sense that flow of vital force or tingling sensation from head to foot, there is no doubt but that the correct solution to the problem at hand has been reached. If others are speaking and I sense that they have the right solution, I get the same tingling … The general purpose prayer (the Ho’ohiki given by HRA Charles Kenn and commented on by HRA Theodore Kelsey) proves to be just what I seemed to feel I needed. It vitalizes me so that I have to use it with care on retiring or I remain awake until the wee hours in the morning. I think it was such an effort for me to memorize it that it impressed my subconscious mind so thoroughly that it is praying without ceasing as you might say … I am so grateful for all this wonderful knowledge and the help given me. I am far from being the wreck I was when you started helping me.” (Note: The prayer may be used in English or Hawaiian as wished. The important part is to know the meaning of the words. While the exact sounds of the Hawaiian words might have some particular effect, the thought-forms of the thoughts in the prayer are what go to the Aumakua along the aka thread of connection from the Aunihipili. This prayer and the “Little Prayer” given in earlier bulletins have both had recent praise for the results obtained through their use.


HRA Ernest Bateman is still convinced that he is in more or less direct contact with his Aumakua via the pendulum. Whether correct or not, the things he gets are interesting to consider. He recently took up the question of whether or not the Aumakua was made up of a male-female combination which was a UNIT in the union and interblending of their two aka bodies, but which allowed them to continue to hold separate identities – and perhaps to make a magical use of the creative powers of the two sexes in changing the future in answer to our prayer-actions. In pondering over the matter, HRA Bateman came to a puzzle and concluded, “The three souls of man, called a triune being, would be four souls if the Aumakua was made up of two, a male and a female. This seeming inconsistency my Aumakua quickly cleared up, and in no uncertain manner, as follows:” (Note: It is always safe to remember the danger of the thoughts we hold coloring the communications coming through us in any psychic way, mediumistic or via pendulum.)


My Aumakua is male.

Aumakuas are of both sexes. They are never interblended as to aka bodies and consciousness as one bi-sexed.

That women have male na Aumakua, sometimes. That men sometimes have 2 female na Aumakua.

That there are the same degrees (variations?) of intelligence, ability and mentality amongst the na Aumakua as individuals, as amongst us of the here-living levels.

That female na Aumakua are as intelligent and capable as the male.

That still higher spirits on still higher planes are of both sexes.

That the mutual attraction of opposite sexes for the purpose of reproduction in the here-living is non-existent in the there-living. The there-living, with few exceptions, pair off with mutual love, and a more rapid development in preparation for advancing to a higher spiritual plane, as the attraction for each other. The few exceptions work alone.

That the Aumakua’s soul mate often, but not always, joins in consultations with him or her over requests and questions from their here-living charges.

That each Aumakua is strictly on his or her own, and that it is optional with them as to calling in a member of the opposite sex for consultation on a problem.”


Mr. Bateman also reports that several HRAs have sent in the specified kind of writing to be used to make the experimental checks, via the pendulum and this source of information, on whether or not they have complexes hindering their progress toward health or prosperity or happiness. No very definite results were reported at the time of writing.


Different HRAs have different experiences with the pendulum, all very important to keep in mind as we collect information. One finds that when she collects a surcharge of mana and uses the pendulum, she feels a cold spot form on the top of her head and sometimes between her eyes. One wonders if the mana flow is going from these places, and if they are related to the glands assigned by Theosophy to various psychic functions.


My own finding that when I was very tired, my pendulum’s normal swing was weaker, does not check with this. “Last night at bedtime I was utterly exhausted and very sleepy. I used the pendulum, thinking it would be very weak, and it was very strong, swinging straight out, as it went around. Queer.


I mention it for that reason. Will some other HRAs make a comparative test and report in on the results? Perhaps we measure something other than the ordinary mana charge.


A question came up as to just what the Chief saw when he watched the pile of wood with stones on top, standing ready to be lighted in the morning for the fire-walking. (See pages 37 and 38 of the Kenn report.) The short phrase, ” …the spirit-forms of the deities dancing upon the (cold) stones (by night)” gives us nothing definite. If they were na Aumakua or the step higher, the na Akua Aumakua, would they have assumed definite form for the dance? Probably not human form, but perhaps. An HRA writes of this, “In Theosophy, the Atma, Buddhi, and Higher Manas are called Arupa, which means “without form.” HRA William B., it will be remembered, saw in a vivid dream or vision, a dark man and blond woman and was impressed that these were the forms used by his Aumakua pair when in the flesh. How little we know and how little we can test of the mass of “teachings” and speculative material which fills our books. I am constantly getting letters (not from HRAs) telling me exactly how everything is and exactly where the na kahuna were wrong in their beliefs – but with never a bit of proof to back up their contentions. Mostly guesses and jargon. Always …




[Kahuna Lani: This was just at the second beginning of Huna and yet many of our attitudes and dogmas had already been discovered. It would take the Psychometric Analysis studies by Kahuna Oscar Brunler and Kahuna Nui Max Freedom Long to eventually discover that there is no male or female entity at all, but a single entity is torn in half in its passage in the plant kingdom, and the two selves continue to develop independently as animals and then humans until they are reunited and “Graduate” into a single new Aumakua. It would not be until our discovery of “Evolutionary Consciousness” that the entire Created World and all its seriousness and follies, its tragedy and comedy would open before us. And because of our theology, our dark times of the soul made lighter, and our wonderful times increased in their wonder — and we understand, finally, because of our dogmatic doctrine of Evo-Con, that we are never alone again.]


Advanced Mana Techniques

November 1, 1949



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.





[The news] for the past two weeks covers nothing of great importance in so far as our Huna experimental work is concerned. The reports of various experiments have been good, and an unusual number of delightful letters have arrived. To answer these and still keep ahead so that the bulletins could come out on time, I made up the first general interest letter planned to last a month instead of a week. Most of you will have had a copy in reply to your notes, letters or contributions to Cigbo’s box by now, as nearly all of you have written during the past two weeks.


Ten of the 92 HRAs who seemed to have lost interest and who were notified that they had been placed on the “inactive” list, have warmed my heart by hastening to write in to explain their long silence. I wish I could find space to pass on to the rest of you the many dramatic accounts that come in from HRAs who have been through experiences of all sorts, happy and otherwise. Through all the accounts runs a bright thread of courage and faith.


I believe that I am beginning to notice that runs of bad luck which have defied our best efforts to stop or correct, belong to a special cycle or classification. Much of the trouble has had its origin in the past, before the efforts to make use of Huna were begun.


There was the case of a lease taken on a building about two years ago. It led to complications and these did not respond to Huna efforts. Last week the lease was allowed to lapse and the heavy loss accepted. There have been cases of illness in which two dated back some years, and which failed to respond – ending with operations (which, happily, were very successful and were followed by unusually fast recovery).


One can see in the Huna philosophy indications that events that have had their ultimate outcomes crystallized in the future are hardest to work over for the better. We can be sure that the need in these cases would be for an expert in the use of kahuna methods, and that our uncertain efforts have not been good enough.


What is less easy to understand is the fact that small troubles seem to develop to go along with the large ones. Accidents happen and seem to have had no beginning in the past, or there are sudden illnesses or losses. Perhaps the best way to look at these is that with which the na kahuna seem to have viewed the ordinary small events in their daily lives – seeing in them the same thing as events in the lives of animals around them, or as the “accidents” of storm or volcanic eruptions, or the sweep of some disease.


The “law” of the physical level of life, which includes our own bodies, our environment and even our Aunihipili (as a fellow of the selves of all other animals), seems to be the “law of accidents” or chance. The level of the Auhane seems tied in through the na Aunihipili and the physical bodies to a great extent. Perhaps only the na Aumakua can be counted free (or relatively free) of this seeming disorderly jumbling of events. Perhaps it, alone, can bring order.


In writing about the welter of theories that sound good, but which will not hold water, one of the HRAs recently reminded me of H. L. Mencken’s famous words, “… entirely logical, very simple – and wrong.” All of our speculations, like those of Adam, Moses and modern thinkers, are made up of the materials with which we are familiar on the physical and mental levels of life. To these materials we try to add things which we GUESS to be part and parcel of the materials of the next higher level, or of levels running on up to some final Source.


In Huna we have a philosophy which is unique in that it refuses to take the GUESSES as anything more than guesses. Huna is alone in having no revelations or teachings that must be swallowed with the nose held and without pausing to inspect or taste the dose. The na kahuna apparently knew, back in the days when they were building a language around their concepts to preserve them, that as long as we who are na Auhane cannot see things through the eyes and minds of the na Aumakua, we simply cannot know and understand in full detail the answers to what happens all around us in living.


We do well to keep these things in mind as we push ahead with our tests of the working part of Huna – the down to earth practical part which is but little rested on the speculative nature of the na Aumakua and still higher Beings. Cold comfort though it be for those of us who have to face problems beyond our power to meet, it is less painful to admit that we simply do not know than to whisper, “Karma!” and sink back into the mire of black depression from which we envision no escape unless at the end of countless lives to come.


And, by the same token, we are also much more fortunate than those who mutter, “It is God’s will,” and go moaning away wondering how a kind and just God could bring such things upon those who love and worship Him. Perhaps for good measure, the torment of seeing a wicked man “flourish as the green bay tree” across the road, is added to the overflowing measure of woe.


Little wonder that the believers in karma have become so hopeless or that the Christian of twenty centuries has tried to content himself with his lot while endeavoring to keep eyes and hopes turned toward the promised reward of heaven. (Of, course, taking care to avoid hell if possible, for Origen, in his writings, explained that hell was invented by the priests as a special motivation on the heavenly journey.)


At this point, several HRAs will look at me anxiously and ask whether there be any SPIRITUALITY at all left for us in Huna, so I hasten to say that, in my opinion, there is as much or more than will be found in any other system. To be good as we see “good” is indeed to be spiritual. To make contact with the Higher Beings and get from them impressions that we feel come from touching the perfect and abstract REALITY – this is as “spiritual” a thing as we can know or experience. Or call this experience a part of MYSTICISM if you prefer. Huna does not lack a name for that great and shining abstraction we call “TRUTH.” The “REALIZATION” of Zen is nothing different in its “truth” when it is touched. Contact the Aumakua with the help of the Aunihipili and you may touch the TRUTH or experience REALIZATION, orsamadi. No matter which gate you enter, the thing that you will find within is always what the na kahuna called “THE LIGHT.” This symbol word includes all. And it excludes darkness.




A MENTION WAS MADE recently in a bulletin of the practice of a rather new school of healers who were “beaming vital force” and sending it to the base of the skull of a patient to cause [the] skull and neck to move into normal relation in so far as the joints are concerned.


So far as I have been able to learn, there are three people who have been able to learn to cause an adjustment in this way.


IF THIS IS TRUE, and it seems to be, it is a matter of very great interest to us as Huna Research Associates. In fact, it is something almost made to order for experimental testing, for the studious who wish to look into similar matters in either religion, psychology or psychic science, or for those of us who love to speculate.


MY RECENT EXPERIMENTS have given me results that seem to me significant. I will pass on my findings so that you may see what I have done and make tests of your own. Also, I will join in the historical study and the speculation – starting the ball rolling in this article and report.


THE PHYSICAL ASPECTS OF THE TEST - I have a sacroiliac joint that first slipped almost twenty years ago when I made a heavy lift. Since that time, it has slipped with other lifts or twists and sometimes I have to get it adjusted or can kick in such a way that it snaps back into line.


This condition furnished me something to experiment on in the present project upon which I am reporting. I began the tests at a time when there was need of an adjustment, my right leg having gone slightly lame and the familiar numbness having appeared in the ball of my foot.


This furnished a condition with which I was long familiar. From experience, I had learned that such a slippage never corrected itself and that there always had to be pressure or the rather strenuous twisting of a violent cross-kick to adjust the joint.


What I wanted to know was whether or not I could make use of mana, directing it with thought, and cause the adjustment to take place as of its own accord.




In Huna, we learn that mana can be generated in the body and caused to flow to various parts of the body, or to go through the hands or along an aka thread of contact into the body of another person or into the aka or shadowy body of a spirit, or into wood or other substances to be stored there for a time.


We also learn that a heavy charge or amount of mana (of the Aunihipili voltage or kind) will act as directed. In the case of the throwing sticks which were greatly charged with mana by the na kahuna in battle, then hurled against a foe to render him unconscious at the slightest touch, we have the typical example of the mana charge remaining in the stick (and not flowing back into the body of the kahuna) then leaving it with such speed to enter the one hit by it that the shock or impact caused a mesmeric sleep condition.


In America, in early days, the medicine men of the Indians had learned to use mana under the name oforenda in some tribes and could touch a strong man on the chest with one finger and cause him to fall unconscious. (Matthew’s report. See SSBM for more details on this case and the one above.)


The legends of the Hawaiians tell us that the great chief, Hawaii`loa, used a magical force to cause the great canoes to cut through the water at high speed without wind or sail or paddle. This hints at the use of mana to exert physical force directly on physical objects.




At spiritualistic séances and in private tests of psychics by investigators, there have been observed many movements of solid objects by some invisible and seemingly non-physical agency.


Three-story stone houses have been smartly shaken, heavy pianos with men seated on them have been lifted. People have been lifted into the air (levitation) and smaller objects have been tossed or moved about endlessly.


Researchers have concluded that three things may be involved in this movement of physical things. First, a spirit, whose main function is to furnish the mind element to direct the action. Second, a form of force derived from the living, (named variously as “motoricity”, “nerve force” etc.) and third, the possible use of a substance which has been named “ectoplasm” and which comes out of the bodies of the living, being visible at times and used to materialize a body for a spirit – the hand of the body then being sufficient to move objects in the ordinary way. Ectoplasm, in the invisible form, has been found to extend as “rods” away from a medium and to move objects. These rods have been located by touch, a glass rod being used to feel for them after it was found that the touch of a hand caused them to vanish.


A famous case was that in which Mlle. Tomczyk demonstrated her ability to lift objects without touching them. I have before me a picture reproduced in Dr. Fodor’s ENCYCLOPAEDIA OF PSYCHIC SCIENCE, (Page lii) in which this medium sits with closed eyes and hands held with fingers spread at a distance of a foot above a table. Slightly below and between her hands hangs, as on invisible threads, a pair of shears. Dr. Ochorowicz is seen sitting beside her watching the shears. He found that this medium could depress one side of a balance scale with hands held above it. He made photographs in which were to be seen tiny threads running from hands to scale pan.


As we are interested in causing typical “adjustments” in joints without contact, as well as in our own bodies while lying still and relaxed, we need to consider the aka thread of Huna as a part of the mechanism by means of which mana is carried to the joint to be adjusted as by the use of physical force – in a quite similar way to the movement of objects.


As we are indulging in the speculative as well as the experimental side in our HRA work, I will quote Dr. Fodor’s materials, given on page 256 of his Encyclopaedia. Please remember that this was written before Huna was sufficiently known to come into the general picture.


There are observations to prove that threads, finer than a spider’s, may somewhat, in the manner of cobwebs, connect the medium with objects in the room. Mme. d. Esperance often complained of a feeling of cobwebs on her face. Margery and many of her sitters had the same experience. Ectoplasmic threads may be the instruments of telekinetic action in Poltergeist cases.


With Mlle. Tomczyk, Dr. Ochorowitz photographed a balance which was super-normally depressed by fine hair-like threads. The method must have been similar when Eusapia Paladino genuinely performed the same feat. In fact the thread was seen as, in a séance at the house of Cavalier Peretti in Genoa in 1903, it made a glass of water dance. Slowly and cautiously Cavalier Peretti drew the thick, white thread to himself. It resisted, then it snapped and disappeared with a nervous shock to the medium.


Bozzano observed such threads twenty times in the same year. Mme. Bisson detected them with Eva C. Dr. Jorgen Bull, of Oslo, found them instrumental in an invisible state in producing direct writing on wax tablets in the presence of Mme. Lujza Linczegh-Ignath. In some of the excellent photographs obtained by Dr. Glen Hamilton with Mary M., of Winnipeg, slight threads can be seen reaching up to a bell fixed high above the curtain which was rung occasionally. A similar attachment of threads to aported objects was observed in the photographs taken by Major Mowbray with the medium, T. Lynn.


The guide of Frau Ideler explicitly stated, in the experiments conducted by Prof. Blather of the University of Riga, that she spun threads to accomplish telekinetic movement. In red light and later in blue light, these attachments were observable and the medium seemed to pull the threads from the inner side of her hand with the fingertips. The threads seemed to be of a doughy, elastic substance, at first thick, then pulled fine, and they felt soft and dry. Even while being handled they diminished perceptibly. A piece was secured and submitted at once to microscopic examination in an adjoining room. An enlargement of the microscopic photo shows that it is composed of not one strand but of many fine but not organized threads. In its chemical composition the structure was not that of any of the known textile fabrics. Curiously, fire has no power over these threads. They make the flame withdraw. But they are conductors of electricity. …


(There follows reasons for the conclusion that the medium’s subconscious may be causing the projection of these threads to the objects and then causing the movement. MFL)


Turning to page 255 we find some interesting material. It was a comparatively early discovery that the contribution of the spirits is, at the most, a directive influence and that in some mysterious way the bodily organism of the medium plays a dominant role. The spirits themselves described physical mediums to Allan Kardec in the following words: “These persons draw from themselves the fluid necessary to the production of the phenomena and can act without the help of foreign spirits.”


The “fluid” of this early age has been replaced by the ectoplasm of psychical research. The discovery of this substance facilitates the idea of a bridge between telekinesis (movement of objects by supernormal means, MFL) and ordinary mechanics. W.J. Crawford’s cantilever theory represented the most important attempt in this direction. It essentially means that out of ectoplasmic emanations, psychic rods, so strong as to become semi-metallic, are formed) that this extrusion acts as a cantilever, and the phenomena are produced by an intelligent manipulation on the part of unseen operators of these rods.


The contention that structures may exist which are invisible, impalpable, yet rigid, is a mechanical paradox. Rigidity means the power to resist deformation under stress. It presumes a force opposing the effort of deformation. This force apparently is not applied from any direction with which we are acquainted. Is it not possible, asks W. Whateley Smith, that it is applied from the fourth dimension?


From the study of how objects are aported and carried about over considerable distances, or are made to disappear entirely, we may conclude that mana, when mingled with a part of the aka substance and directed by the consciousness of the Aunihipili, (even with the Auhane remaining unaware of the things being done) can lift things with nothing upon which to stand, so to speak – a fourth dimension in so far as modern physics is concerned. The mana-aka “hands” may push on a joint to adjust it and at the same time not make us aware of having a place upon which to stand and against which its invisible “feet” are braced during the push.


The question of the consciousness which is a moving and guiding part of the aka-mana mixture cannot be considered without the mention of the Huna idea that all thoughts are made into tiny objects composed of the aka substance of the Aunihipili. These thought-forms might also become a part of the aka-mana mixture and act as the guiding force, even if the continued guidance of the Aunihipili was cut off or rendered inoperative in some way.


This is a highly speculative angle of the problem and, if followed through, will at once bring us to the question as to whether the “astral shells” of Theosophy are real and can exist for a time as entities. Or whether a unit much smaller, such as a thought-form and aka-mana combination, might not be projected telepathically to do such things as cause apports or influence people at a distance without their knowledge. In any event, we are not without a large and old accumulation of speculative material to draw upon at this point. Of course, we are not obliged to reach definite conclusions.




From a study of the way auto-suggestion works, we can throw still more light on the matter in hand.


Last winter I watched a teacher of hypnotism demonstrate the use of auto-suggestion. He silently suggested to himself that he enter a state of catalepsy and become so completely rigid that he could have his body stretched like a plank between two chairs and support the weight of two men.


In less than five minutes he was in the special state, entirely unconscious in so far as the Auhane was concerned, and with muscles as hard and rigid as if frozen. He was a slender man, but the weight of a friend weighing well over two hundred pounds did not cause his body to bend.


In times of ordinary consciousness he could not have supported the weight of a child of eight in this way, and he would have tired quickly. The conclusion must be drawn that more than the usual power was put to work for the feat. If Huna is right, this power is mana – a surplus of it placed in the tissues under a very strong and direct command of consciousness to do expected work.


Insanity patients often show many times their ordinary strength. Muscles that would be injured by such strains show no injury as a rule. The conscious Auhane has ceased to function in such cases and the Aunihipili or an obsessing spirit may be manipulating the bodily force.


The mana or vital force is used to move the muscles, but when it shows such extra power we must look for either a different use of the mana or for a difference in its amount and a possible admixture of aka or ectoplasmic substance.


We remember that in testing for a surcharge of mana by the Eugene Fersen method, we may exert a strong pull on someone without feeling any reciprocal pull on ourselves. The hypnotist who was able to lift a man from the floor by this same use of force, felt no pull.


In getting ready to experiment on my sacroiliac, I considered all these things and tried to weigh the evidence offered. Although the theoretical side of the matter was filled with complications and speculations, the actual methods to be used in such an experiment were simple enough. Not quite as simple as the apparent mechanism of fire-walking in which one prays to higher entities – and then just walks.


In this case the use of auto-suggestion was necessary because my Aunihipili had to be given the proper instructions for the part it was to play and the proper prod with the middle mana to make it obey orders.


The preliminary study of the materials laid out above gave me the needed conviction that what I proposed to do could be done. I also had the help of knowing that a few doctors had made adjustments without touching their patients, simply using mental directives to “beam vital force” at the place to be affected by the action.


I selected for the experiment the time of from 2 to 2:30 in the afternoon daily. As I often take a few minutes nap at this time to help with the constant late work in the Study, it seemed an ideal time to work.


Auto-suggestion is often best obeyed if one relaxes rather completely after giving it. The short nap would give the relaxation needed. It would also have the advantage of allowing a quick check to be made on the results.


My work with the TELEPATHIC MUTUAL HEALING GROUP (TMHG) for almost a year had made the accumulation of a surcharge of mana almost automatic with me. My “George” has learned to respond at once when a surcharge is needed and the work demanding a mana surcharge is approached. However, to make very sure that sufficient mana was accumulated, I performed the Ferson exercise, facing once in each of the four primary directions as I made the affirmations.


This done, I lay down on my bed and gave myself low-spoken auto-suggestion, saying that the mana surcharge was collecting at the sacroiliac to be used as a powerful force to make a perfect adjustment of the joint and to hold it in adjustment.


At the beginning of the series of tests I sometimes placed a hand over the joint when suggesting that the mana gather there, but as the position was awkward, I soon gave that up, simply lying comfortably on my bed on my left side with knees slightly bent while making the suggestions.


The accumulation of the mana surcharge took less than a minute. The auto-suggestion took about two minutes. I then relaxed mentally as well as physically, depending on my Aunihipili to find proper ways and means and set to work to make the adjustment.


In the first few tests I felt no sensation to indicate that the joint was being manipulated, but upon awakening I found that the leg was easier.


On the fifth try came the success I had hoped for. I had just started to drop off to sleep when I was aroused by a definite feeling of movement in the joint accompanied by an audible “pop.” I had no sensation of force being used on me – just the adjustment taking place effortlessly and with the customary sound.


I finished my nap and arose to find the leg free of all the usual symptoms. I was delighted and counted the experiment a long step ahead in our work of learning to use what we are coming to know through Huna and modern psychic science.


Several weeks have passed and three times the joint slipped a little. Once more it clicked back into place. Once, being pressed for time, I kicked to make the adjustment. I would say that my score now stands at about one click out of four tries, and always a betterment, large or small. Recently the joint has been staying in place so well that my experiment seems advanced to the place where I shall have to find a new something to begin work on.



Measuring Brain Vibration and Raising Consciousness

November 15, 1949



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.



Covering the fortnight since the last bulletin issued, covers things of more than ordinary interest.




The long-awaited booklet, THE THEORY OF THE METATRON, by our own HRA John A. Hilliard, is now ready. It is a 34-page mimeo and has been readied and made available by N. Meade Layne, editor of ROUND ROBIN and head of the BORDERLAND SCIENCES RESEARCH ASSOCIATES. (Address: 3524 Adams Ave., San Diego 4, Calif., for your copies. The price is $1.00. Add 6¢ for postage and 3¢ more for sales tax if you live in California.)


The author, John A. Hilliard, has a remarkable background of study and experience in our particular end of the psycho-religious field. He has a rare grasp of mathematics and physics. Early in the days of HRA, he began to test Huna theories in terms of his special studies, sending in letter after letter opening up such an exciting and new set of concepts that he was urged to get the findings and speculative conclusions into form for publication.


A few articles were written for ROUND ROBIN, but now we have the book – and for the student of Huna, it is a splendid contribution. HRA Hilliard has done a remarkable job of making a highly technical matter simple enough for the average reader to understand. Granted, many of us may not be able to follow with ease the mathematical equations from which he draws many facts and conclusions, but there is little difficulty in understanding what is uncovered in this way. A review of the work will be given on a separate page.


The last HRA BULLETIN, No. 10-A-9, from the hand of N. Meade Layne, arrived at the Study, and everything stopped until all ten pages were devoured. All the news of the flying saucers and of other mysterious things is being covered by the editor of R.R. (who scooped the world with detailed news of the first flying saucers). His brilliant quips and penetrating analysis of the many strange reports are a joy to the reader, a shot-in-the-arm to jaded curiosity, and a means of keeping up with the most significant developments of a time when things are happening at racing speed – happening especially behind the scenes on this world and, apparently, on the invisible levels all around.


THE SPECIAL CASE to be worked on intensively through telepathic contact with the patient will be handled. Twenty HRAs volunteered for the test and letters with instructions have been sent, each with a few hairs from the head of the patient to help make the aka thread contact. Treatment will be given on the half hour from early to late, each volunteer observing as many of these periods as possible. In this way it is fairly certain that a few will be at work every hour and so a steady mana flow and pressure of prayer-action will be kept up. This is a very interesting mental case – and very sad. All who can are invited to send healing through me, as center to “Gregg,” at half after the hour day or night. A report will be made later.




More happy news comes from Dr. Nandor Fodor, our learned HRA who recently wrote THE SEARCH FOR THE BELOVED, in which he gave the world, and us, so much information on the strange things that appear in people’s lives due to fixations formed at the time of birth, or even before. The news is that a few more copies have been found of his ENCYCLOPAEDIA OF PSYCHIC SCIENCE, the great work that was printed in England a few years before the War II, and the plates of which were bombed and burned. This is the reference book mentioned all the way through my book, SSBM, and in it may be found a digest of everything of importance in Spiritualism and related fields up to 1936. Originally the price was $15, but with the new exchange rates, the few copies which Dr. Fodor has managed to get over from London may be had from him for $7.68 post paid. These are the last of the books, so rush your order if you wish one. The address is, Dr. Nandor Fodor, Park Central Hotel, 7th Ave. at 56th Street, New York, N.Y.


Letters have been arriving commenting on the great significance of the experiment reported in the last bulletin – covering the use of a surcharge of mana to make an adjustment of a sacroiliac slippage. With this matter being brought before us, first by the new school of G-P-C SERVERS, through their practice of “beaming vital force” to adjust the uppermost neck joint, we are finding more and more information bearing on the subject. Attention has been called to the JUDO practice in Japan known as “Striking at a distance,” and to experiments elsewhere in which definite physical force seemed to be projected to act on people and things beyond the reach of hands.


One is reminded of the many stories formerly told in Hawaii of the “flying akuas” which were observed to come flying out of the hut of a kahuna at night like a small ball of light or flame, and which were reported to sail at great speed to the place where they had been sent by the kahuna – to enter another and work good or evil. I had first-hand accounts of these from a man who had seen them and knew the old lore, but I made no mention of them in writing my report on my Huna explorations, feeling that the “flying gods” might well be superstitions or explainable on other grounds. Now I begin to see fire where only smoke rose before. We know that the phenomena produced by psychism often include the production of light, fire balls and such things, often with swift movement. It may well be that the na kahuna gathered a heavy surcharge of mana, injected into it the element of consciousness by giving it commands to act in a certain way, and embodied the unit in aka substance, a thread of which would keep the connection between the “flying god” and the kahuna until the work was accomplished.


There is also the growing evidence that such “balls” of aka-mana move at the direction of the Aunihipili. A letter this week told of an HRA who was accumulating a large surcharge when it suddenly seemed to leave him and strike like a weak lightning bolt, his dog – who lay in the room and who reacted with leap and wild yelp, but received no injury.


And lastly, there comes great news from Dr. Oscar Brunler, now living in Hollywood and lecturing and practicing here. In the pages to follow, a complete report on his recent experiments will be given, together with more information concerning his great work on the far fringes of the field which we are exploring with swift strides.





Suggestions Toward a Mathematical Interpretation of the Concepts of Huna and Related Psycho-Physical Problems by John A. Hilliard [Editor’s note: a quick search shows this book was lost and there appear to be no other citations to this work. Take this into consideration when reading the review below since Huna at this time was experimental.] 34 pages. Mimeographed. $1.06 (plus sales tax in Calif.) from The Meade Layne Publications, 3524 Adams Ave., San Diego 16, Calif.


The author, HRA John A. Hilliard, saw in the ancient Huna lore several possible missing links which would fit in with present theories and give a new and better explanation of the things used in psycho-religious discussions to explain such things as thoughts, memories, thought-forms, vital forces, aka substances, aka cords, also states of matter as the etheric, astral, material and so on.


For his starting point, he took the strange fact that in telepathy, the distance between two people seems to make no difference. This is contrary to the law of weakening of broadcast or wire-conducted electrical energy, as distance grows greater.


In searching for an explanation which would fit the things we already know in the science of physics, he at once applied Ohms Law to the mana and aka of Huna, using the resulting equations to boil the problem down swiftly to the fact that the substance of the aka thread or cord, and of the thought-form transmitted along its length from sender to receiver, was valid material for evaluation.


Soon he concludes, tentatively, that “… the thought-form is able to act on the compliant aka cord in a way to produce resonance in it. We visualize this by assuming the stuff of the aka cord to vibrate in a twofold wave completely antiphase. The na (used by the author as the symbol of the basic mana-aka thought-form substance in movement) of the thought-form is thus seen to resist one wave and assist the other so that they are drawn into phase, thus augmenting one another. The degree to which these waves are drawn into phase determines the amount of energy that will be delivered … The degree is determined by the qualities of resistance and reactance in the na or vital impedance.” He has already explained “impedance” in these words: There was no flow of actual force or thought-forms along the aka thread “but rather a flow of energy. This could be explained only by the ideas found in wave mechanics. If a current, moving in a circuit, has a frequency of alternation such that its wave length is infinitely shorter than the circuit, then there will be no flow of electrical matter – electrons – through the circuit. Yet the circuit transmits energy. We conceive this to be the condition existing in a flow of vital force (mana) through the aka cord. Thus the basic idea of a flow of voltage of vital forces is not far amiss.


“Having conceived the vital current as a high frequency alternating current whose wave length is less than any possible circuit, we were confronted with the need to explain the aka-resistance in some kind of terms other than simple fluid resistance. To do this we gave na two kinds of resistance, one which is purely frictional resistance, and the other reactance resistance. In alternating electrical currents these two kinds of resistance are related as the square root of the sum of their squares, and is a value called impedence. Na is the impedence of the aka cord.”


The concept, thus made to fall into the forms of modern scientific discoveries and speculations, is used to build on in taking up the problem of just what forces and substances are combined by mental action to create the complex units needed to make a complete thought-form of a complex object. The word “ideo-form” is substituted for “thought-form” and from this is developed the “ideotron” and the “metatron” using the ending of the word “electron” because, as the author points out, we begin to deal with substances and forces not so much like the atoms as like the electrons.


There remains the fact that mana seems to be sent along the aka thread to a patient and to stimulate him, and that the thought-forms sent along the aka thread show every indication of being accompanied with a force.


We see the initial mana and thought-forms changed into energies of a wave kind and then transformed back into originals when they arrive at the far end of the aka thread. This sounds simple to one accustomed to having sound turned to electrical impulses at one end of a telephone and appear again as sound at the other. But to a physicist and mathematician, this is something that demands a more exact and definite answer.


Beginning therefore, on page 5, HRA Hilliard gets down to brass tacks and spreads the problem out before the reader to show what simply HAS to be found in the general scheme if it is to be made to hold water. He starts confidently with his “THE POSTULATE OF A FUNDAMENTAL,” and in a few clear, swift paragraphs shows us how to reach the conclusion that there are several forms of matter in the universe, including astral and etheric as well as the physical matter we can sense.


Taking the periodicity of the elements, he points out twelve octaves and shows that there is no good reason for not extending these octaves right up into the astral and etheric and even perhaps a mental.


Having laid out the elements that are MUSTS in explaining the facts observed, he goes to work to prove that each new element is a justified guess. All is grist in his mill, and he is as much at home when defining and expanding our concepts of PERCEPTION as when patiently pausing to present diagrams and explanations to clear up the idea of waves as found in the “brain waves” of these days.


By page 31 he has arrived at the conclusion that is of the greatest importance. He writes, “All matter is considered (by the writer, after his brilliant study) to be relatively subject to the will of the spiritual entities who work in and with it.” It is a splendid piece of work – one we can be proud of as HRAs. It marks a long forward step in a new direction in the Huna exploration.





As a GROUP, we Huna Research Associates represent a fair cross-section of minds and people. This is very good because it forces us to spread our interests and our experimental work with Huna to make them fit the needs and desires of all types of members.


Some of us are interested in healing for [our]selves, some in learning to heal others. Many focus their attention on the healing of purse and social tangles. And almost all of us love the speculative angles and the comparison of Huna theories and beliefs with those found in out-stretched religions from the time of Adam right up to the very latest “revelation.”


In our work we are constantly failing to satisfy many who take part in the work – and who drop out for various reasons. Here is a typical letter from an HRA – a very wise and valuable man – who has not found what he hoped for in our work. (I quote a part.)


“…I feel that I must ask you to drop my name… I do not think the ‘Secret’ has been lost. Neither do I think it will be gotten by anyone who has not been accepted as a pupil by one of the Magi. The kahunas, no doubt, were of the order of the Magi… Nor will they (the Magi) permit it to come to light again until the world is peopled by a more enlightened race.”


Another HRA wrote a few months ago to ask to be released from HRA membership because she and her husband had found a real Master, and were being accepted as students by him. This Master is so much a mysterious personage that even his name may not be mentioned to others. A similar thing happened in the case of an HRA who had received a letter telling him that a Master and Teacher had observed him and was now inviting him to become a student under him. He wrote me triumphantly to say that he no longer had to work in an experimental group with Huna because he now was promised the opportunity to learn immediately to do all and more than any kahuna ever could do.


I smile when these letters come in. I have been through the search for a Master who could teach something that could be USED. I, too, have been discouraged with my inability to get desired information and results swiftly. I am not saying that some HRAs may not find the Magi or Masters – I say only that after many years, I have decided that, if they exist as anything less than the na Aumakua, they are not to be found by such as I. In fact, I have decided that there is about one chance in a thousand of there being any such supermen. I see no evidence – and I have looked long and earnestly in all directions – of the WORKS of such. “By your works shall you be known,” seems to apply in the case of “Masters” and their mysterious and greatly hush-hush “lodges.”


I believe that Huna is for the very few, not for the many. It takes a special type of mind to understand the significance of Huna and of the experimental work we are doing to test what we think we know of the ancient lore. It is the fault of no one if he or she cannot see this significance, but it makes those who do see it and who do stick with the work through thick and thin, all the more valued.


As we travel along together in our search for the promised land of Knowledge and Workable Magic, I notice several things that evaded my glance before. I see that it is indeed true that if one makes a better mouse trap a trail will be beaten to one’s door. But, and this is painfully true, if one discovers that the world is round, one must break trails to all the thrones of the known world before finding a single person to back a voyage to the New World.


The trouble with making a discovery, such as is embodied in a mathematical formula or statements bordering on the abstract, is that the world fairly crawls with crack-pots and with the cunning who hope by lies and posing to bilk the trusting. Every five minutes around the clock someone who had found nothing – nothing at all – leaps screaming into the limelight to tell the world that he has made the discovery to end all discoveries. In modern times we have seen the rise and fall of several movements started by the men who rose to shout loudest and to tell such lies that they were believed because – as we have said – “no one would ever dare tell that big a lie.”


Because of the crack-pots and because of our justified suspicion and partly justified conservatism, the genuine discoverers are, in almost every case, set upon by their fellows and rewarded by blows and curses.


As HRAs, we must do our best to try to spot the crack-pot and the cunning liars. At the same time we must remain eternally watchful lest some great discovery be mentioned in a whisper and not [be] heard. The great men seldom go in for publicity. Unless what they say is a mouse trap – not a mathematical equation that will eventuate in an atom bomb – the world at large may never know of the really great discovery until some city explodes under the impact of a few pounds of mysterious substance.


One thing stands out clearly, and that is that our progress into a full knowledge of Huna is NOT to be made by going BACK and by going back alone. Most of those who give up Huna do so to make a return to some earlier belief or way of prayer, or to go back to the latest of the long parade of brilliant promises in the hope that one has at last been found that will live up to its verbal or printed claims.


We of the HRA go back only to pick up the sources and the origins – the basics upon which to build into the future. We see that the old is not enough, so we also GO FORWARD. We seek no more Masters. Instead, we listen to the quiet voices of our physicists, mathematicians and advanced students of the materials of the psycho- religious field.




Only a few of us are well enough trained in special things to follow our John Hilliard or Dr. Oscar Brunler, of whom I will soon speak at length. But all of us can understand very well indeed whether or not men like these are asking money to divulge their secrets of learning, invention or discovery. We all know that the worker is worthy of his hire, but we have also learned, by painful experience, to be highly suspicious of the man who advertises much, charges for pig-in-a-poke “teachings” ALWAYS before opening the poke.


I feel that in our work with Huna we have come in the past few days to a distinct turning place. The first step in the Huna exploration was to dig into the past and learn all we could of the old beliefs and practices of the na kahuna. Our second step has been to try our hands at the use of the old methods as we now understand them to be. We have had over a year and a half of experimental healing practice, and – in passing – I may say that the results have been above all expectation, all things considered. Now we are getting set to take the third step, which is that of looking into the very latest discoveries and theories to be found in other fields.


A few months ago I told of Dr. Brunler and his arrival in our country, of his work with the pendulum and of his incredible conclusions, also of his efforts to find oil, water and gold through the use of the pendulum.


Having no way to evaluate his findings, I reserved judgment and contented myself by watching to see what might come of it all. This last week there came the thing that convinced me that, in Dr. Brunler and his astonishing (perhaps astonishing because so new to us) findings, we had the opportunity to begin the work of taking the third step. The next day there arrived John Hilliard’s new booklet with its treasure of materials.


Before telling you what convinced me that Dr. Brunler was a safe and sound thinker, let me speak of the fourth step – one that may be taken in the future, or which we may never take. It is the step in which some of us will blaze the way ahead through inner illumination – I do not know just how, but in a way similar to the “realization” of Zen. It will have to go further than any of the almost inspired teachings from the spirit side. It will have to be the inspiration that will provide the flashes which will enable the loose ends to be gathered to make a working and complete strand.


On November 9th, Dr. Brunler wrote what was to me the most important letter to be received since I first heard from W.R. Stewart who had known the na kahuna in North Africa who spoke a Polynesian dialect. Here is the letter:


Dear Max Freedom Long:

Many thanks for your kind letter of October 25th. I am very sorry that I did not let you know that I was to lecture on Sunday last to the American Hypnotists’ Association.

After the lecture three people were hypnotized. I took their brain radiation before and during hypnosis. During their hypnotic state they were asked to expand their consciousness to a higher plane, to rise toward the divine light, etc., etc. One of the subjects rose to 520 degrees and then I brought him up to 575.

Dr. Calver said, “Let us do an experiment with him as he has reached the psychometric range,” We obtained two letters from the audience and gave them in turn to the hypnotized person. He was able to psychometrize the first letter in the most surprising manner. The second letter, sealed, was handed to him. He said that this letter was written by a lady and went on to describe the contents of the letter. As soon as he was out of his hypnotic state his brain radiation had dropped to the original one and the man was unable to psychometrize.

It was a most interesting experiment and I learned a few other things which would take too long to describe by letter.

With kindest regards, (Signed) Oscar Brunler


This letter will have striking meaning to those of you who are familiar with its terms, just as it has had for me. In brief, Dr. Brunler has demonstrated the fact that a man can raise the “vibration” of his brain by an act of his consciousness.


In this case it was done by suggestion given under hypnotic influence. However, we can safely assume that it can also be done without hypnosis, and by the individual. This is of tremendous importance. Eventually it may lead us to the fourth step in the Huna exploration, that in which the rate of the brain radiation (waves) are high enough to allow us to enter the state of “realization” or “illumination.”


In our bulletins I will, for as long as is needed, give over a good part of the space to telling in detail of Dr. Brunler’s many discoveries and of his theories.


With a pendulum and an instrument called a “biometer” he has measured the brain radiations of over 20,000 people. He has been able to study the people whose radiations fall in certain degrees and has found that those in one degree band have mental capacities and characteristics very different from those of other bands.


In this way he offers the world a mechanism by which we may determine our mental levels. Once an individual knows where he stands, he can go ahead confidently in such work and activities as have been found best performed by people of that degree band. The possibilities are very great.

There are many things besides the brain waves to be presented. Dr. Brunler has covered much ground in his experimenting and I can promise much fascinating material from his hands. Unfortunately there are no books available covering these things. His lectures have been printed in the official journal of the British Dowsers, but are not available except at considerable expense. A similar series of lectures are being given in Los Angeles now – if you live out here. (Dr. Brunler kindly sent me a carbon of one of his recent lectures and I am fortunate in having a copy of an out-of-print booklet giving the lectures delivered in England.) Stand by.



The Radiation of the Brain

December 1, 1949


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.




In the last bulletin I told of the remarkable findings of Dr. Oscar Brunler and promised to give more information about them in the bulletins.


Since then I have visited him, together with his charming and able associate, Dr. Calver. We talked steadily until half-after midnight, and it became more and more apparent that the discoveries in the modern field of which Dr. Brunler is a leader all agree in an amazing way with the ancient Huna and each item from the old and new, as it was brought up for discussion, showed how one adds to or helps explain the other.


I took along the pendulum and plastic stand generously given to me by HRA Ernest Bateman which was described and illustrated with a rough sketch in Bulletin No. 18 on page 4. (And, by the way, the pendulum is not supposed to be left hanging from the top arm, but is to be removed from it and the thread held in the fingers in the usual way. I sawed a slot in mine so that the top button on the pendulum could be slipped over the slot with the thread in the slot, and thus be made handy to put away when not in use.) The pendulum was thought too light in weight by Dr. Brunler, but he was interested in the plastic frame and kept it for some experiments he wishes to make. He uses quite heavy pendulums, mainly of glass. He had me try out one which evidently was a glass from an old chandelier – the kind with cut glass ornaments dangling to catch the light. This worked well for me and I was presented with it on the spot. It is about twice the size of my sealing wax pendulum that I made myself and weighs considerably more – about three-fourths of an ounce on my postage scales. As a means of suspending it, a small brass ring was inserted originally in a drilled hole at the top and to this is now fastened a strong black thread, apparently of silk. I will trace an outline of it here.


The thread has knots tied in it, the one about 5 inches from the lower end of the pendulum being used to indicate the place to be grasped by the fingers. The thread itself is long enough so that its end can be held in the curled-up third and fourth fingers against the palm thus getting it out of the way.


The theory has been evolved that the tips of the fingers are connected with various organs of the body and give off radiations that can be measured with the pendulum when the latter is held over the up-pointing tips. Dr. Brunler discovered that the tip of the thumb was the indicator of the brain and its actions.


I experimented by counting the number of swings over the tip of each finger (doubling up the others to keep them out of the way) and found that each finger tip as well as the tip of the thumb gave a different kind of motion to the pendulum and a different count. Being right-handed, I held the pendulum in my right hand and tested left fingers. I tried to reverse a procedure and got no swing at all.



Max’s Drawing of ideal pendulum

Picture of ideal Huna Pendulum



[Editor: This Crystal Pendulum on right (clear, taking up color from the very air) was made from Austrian hand cut glass, the same size and weight as Oscar Burnler’s and MFL’s pendulums. It has a Mother of Pearl fob of various designs and sterling silver chain and findings.]


Dr. Brunler gave a series of lectures covering his work and his discoveries here in Hollywood recently and, in December ,will begin a series of instructional lectures for those interested in his subjects. The fee will be about $40 and this will include a personal test with the Bovis-Brunler biometer to determine the length of the dielectric brain wave of each student. HRAs living in the Los Angeles district may telephone Dr. Brunler for details.


NEWS OF THE SPECIAL CASE in which “Gregg” was treated for insanity by about twenty volunteer HRAs in the week before Thanksgiving is not yet in. After a few days of the intensive telepathic treatment, Gregg answered a question clearly and sanely and made a response sanely to a remark addressed to him.


Several of the volunteers reported very marked reactions on themselves at times when sending the treatment. A few used up so much mana that they were tired in degrees from exhaustion to sleepiness. Much tingling was felt. Here at the center, I felt the tingles and also found it necessary to recharge at times after making the treating effort. Several deep breaths help recharge and I feel that it is probable that the extra oxygen speeds up the work of converting blood sugar into fresh mana.


The suggestion was made (and acted upon) that, as this case seems definitely one of obsession, the na Aumakua should be asked to remove obsessing entities and in treating, they should be blessed and pictured as being removed and guided into better understanding by Higher Forces. This idea matches well the Huna idea that we must not hurt others if we can avoid doing so. It might be that the na Aumakua may feel that to cast out the obsessing entities without, at the same time, helping them to some better form of expression is a “hurt.” Because we are so limited in ability to understand the things of the next level of consciousness above our own (as na Auhane) we can only guess at the real state of matters and try our best to act correctly in making our efforts to call down healing. We have seen how much harder it is to get prayer-action answers when the answer involves other people than when it involves ourselves alone.


ANY CHRISTMAS ORDERS for autographed copies of SSBM for your friends will have the book in the next mail (with the gift book, $3 plus sales tax in California. A number of books with tax paid are on hand here at the Study.)


YOUR LETTERS are always very much enjoyed and I am constantly taking up my red pencil to mark special things in them that I would like to put into the bulletins so that all HRAs could share them. These are comments of many kinds and reports on personal experiments and experiences. As our numbers include most of the really advanced students in the psycho-religious field, there is a constant flow of helpful information and counsel. On the other hand, there are the letters asking questions that would be of general interest. Then when I get ready to begin work on a new bulletin, I find to my dismay that I have marked letters and parts of letters in such quantity that it would take several bulletins to fill the need. Please bear with me if material you have sent in for the bulletin does not appear. And, do not stop reporting and giving the results of your thinking and studies for this reason. I am digesting and ordering a great amount of such material, day by day and from it comes much of value to the shining effort we are making to win back a workable method of instant healing.




MONEY HELP AND MANA MEASURING is reported by an HRA who is a chiropractor and who has a diagnostic machine that measures his mana charge. He writes,”I no longer have to go through the exercises to build up a surcharge of vital force. I just call my ‘George’ and tell him to get ready. I then go to my radionic instrument and start testing… if not already at a peak load, it comes up very fast.


Then, after prayer, (TMHG) I test to see that the reserve was ‘spent,’ then call for a second charge. I needed money last month and none was due in until later, so I wrote checks for what was needed and called them to the attention of George, telling him that they had to be met. They were – from very unexpected sources. Business is now so good I have about all the practice I can handle.”


“MY LANDLORD PROBLEM has been completely smoothed out,” writes HRA G.B. “To tell the truth, I have been almost afraid to report this because the situation had been so bitter and unreasonable. I thought I would have to move to get out of it, but could not find a place…. I credit this entirely to the Huna work.”


“I AM SURPRISED” writes HRA M.J.C. “that the cream of this so-called civilized society of ours has not developed a single kahuna, while on the other hand, the simple Polynesians apparently did not find it hard to do so. Perhaps our objective now should be to try to be simple instead of civilized.”


Comment of MFL: Yes, the utter simplicity of ritual and prayer, as Charles W. Kenn shows it to be in his study of fire-walking (FIRE-WALKING FROM THE INSIDE), startles us into thinking that no particular understanding is needed – into thinking that all that is necessary is to pray and then get that for which we ask. I would be everlastingly happy if I could say that this is all it took to make a kahuna then or to make one now, but it is painfully evident that there is still a missing ingredient. It is the old story of everything “being simple if you know how.” It is the learning HOW that is so slow and difficult. Just now we are investigating the most complicated ideas to try to find what we have overlooked. Once we have found it, the return to simplicity will be easy. One must find a log before one can fall off of it with simple ease. Also consider the strange fact that the na kahuna evolved what was, in part, a special language to use in describing the simple things they did in prayer. We are told that a language takes a very long time to develop and we may guess that the knowledge of Huna was equally long coming to full flower – and before Egypt was more than well started.


“IMMEDIATELY AFTER AWAKENING FROM A DREAM” reports a Knoxville HRA, “I ask, ‘What is the meaning of this dream?’ Twice an answer has come at once.” (Comment: This is important as well as interesting, as many dreams are symbolic. For some unknown reason, the Aunihipili loves to mask things in symbols and leave it to us to figure out the meaning. This holds in dreams and in the “free association” of ideas used to get behind the symbolic scenes in psychoanalysis. Let’s all try this method of asking for the meaning of our dreams – and report the results.)


QUESTIONS ABOUT DONATIONS, HRA A.F., after reading in the back bulletins that there was a lack of time here at the Study to see all visitors and to answer all letters and phone calls – also a need for contributions to Cigbo’s box to buy stamps, paper. stencils. envelopes etc. wrote:


“I did not call on you much as I would have liked to do so. Apropos – why not TREAT yourself for plenty of time? I am not too well posted, but believe that it is taught that each time any of us says ‘I am too busy; I have no spare time!’ we give the lack more power. Why not try saying and thinking, ‘I have all the time there is in Eternity!?’


About your financial needs and those of … who… is appealing for funds… They claim that (here are mentioned two well known modern institutions, both of which are supported entirely by contributions from members or by the sale of lessons and other material or lectured teachings) DEMONSTRATED enough money for their needs and enough to expand with as you must know.”


Comment: This sixty-four [thousand] dollar question has been put to me by letter a number of times. I am reminded of the words of the town atheist of my youth. This gentleman loved to attend various churches so that he could later criticize the sermons. His favorite remark was to the effect that if the churches and ministers were doing God’s work, it seemed very odd that God made them pray so hard for the things they needed and forced the continual passing of the plate to get others to pay for His work. Looking back, I can recall no instance of money being furnished for church needs except from the purses of members. The sad fact stands out that when one “treats” for anything that cannot come (without a very amazing miracle of permanent materialization) except from the purse or by the services of others, one is forced inevitably to treat those others in the hope that they will be moved to help in what ways they can. One can, of course, treat to try for the finding of a gold mine right on the surface and rich enough to furnish a supply of nuggets without the need of time and much mining to clean up. I must confess that I have not treated for such a mine or a similar windfall. I have let my friends know our combined needs to carry on our mutual work and they have matched my time and dollars with theirs. It has hardly seemed necessary to make prayer-actions when, among us, we could handle matters for ourselves and even carry a good number who have been without present means. The matter of demonstrating time for all purposes boils down to much the same thing. To get more time I would have to have others help me answer letters at the Study and write, stencil, run, fold and otherwise get out the bulletins… again. I would have to treat my friends to get them to offer this help. On the other hand, I get letters from HRAs who are convinced that in order to get, we must give. They have tried tithing and have found that it works well enough for them to cause them to continue it in aiding the Huna work. They tell me that what one gets without returning in like degree is never of any permanent value to them. Perhaps I shall, eventually get around to treating for the time and money needed here at the Study. If I do, I think it will be only fair to begin by treating those who write in to make the suggestion. Seriously, it seems to stand to reason that it is best to do for ourselves the things we have been enabled to do. At least that is how most of us get on. When it comes to something which we cannot, by the very nature of things, do for ourselves, then it is reasonable to ask for the help of the na Aumakua. However, for those HRAs who may not agree with me, I extend an invitation to treat for TIME for me and for a gold mine or its equivalent for Cigbo. I may be overlooking a good bet.


STORIES SUDDENLY SELLING – one long one being syndicated, finances being rescued, “pay checks good enough to choke a starved horse,” and an instant and miraculous answer to a wild prayer for help when a blowout caused a 17-ton cement mixer truck to get out of control, are all reported by HRA F.P. Also some excellent healing results over a period of several months. “… The na Aumakua bring the harvest.”




The above title was given to the first of a series of four lectures delivered not long ago in England by Dr. Oscar Brunler. The other three lectures dealt with the radiations of (1) the earth, (2) the mind, and (3) the atom. The four were privately printed and are no longer available.


Dr. Brunler has very generously given permission to make use of the lectures and of his many findings. His help in advancing the understanding of the Huna lore promises to be of greatest value.

As our study is centered around Huna, his lectures, [which] will be given here in condensed form, will be accompanied by a running comment in ( ) to point up the significance of various statements in terms of our own studies and experimental efforts to recover Huna in workable form.


The lecture begins with the statement that many unorthodox ideas set forth by the lecturer over twenty years earlier, have now been generally accepted. In another hundred years he is certain that all of these ideas will be accepted.


“Psychology has thrown a great deal of light upon the mind of man and on human nature. Psychology, however, can give us only glimpses into a person’s mind. The radiation of the human brain enables us to penetrate deeper into the mystery of mysteries – the mind of man.”


(At this point it may be well to explain that Dr. Brunler is not speaking of the tiny electrical discharges from the active brain. These are well known now to orthodox scientists and are measured with the encephalograph. Accompanying all electromagnetic activity – as Dr. Brunler explains – is a corresponding dielectric activity, the latter being conducted over bridging materials which are non-conductors of electricity. Mana, Dr. Brunler says, is dielectric. Later we will see that it acts as do units of dielectric energy rather than as electricity.)


“We can analyze the seed of a plant and discover all the chemicals contained in it, but we cannot discover the latent potentiality in the seed. The radiation of the brain, however, reveals a man’s potentialities which can be brought to full power. How vast a difference is in the dormant power of an acorn seed compared with that of a carrot seed.


“Before I speak of the discoveries made in the course of many years, let me first deal with some of the aspects of radiation phenomena. We know that subterranean water currents send out rays which can be detected with the divining rod. We know that we are surrounded by fields of radiations emanating from our bodies and made visible to the naked eye by the help of the Kilner Screen. Where do these radiations come from? What is the cause of these radiations?


“… every organ of our body sends out rays and the frequency of vibration of these rays can be measured.” Dr. Brunler goes on to tell of his discoveries which explain how and why in regard to things under discussion. Burning sodium from salt sodium chloride, which is necessary to all life, produces in the blood electromagnetic waves or yellow light. The electromagnetic waves are accompanied by dielectric waves. Together they cause one form of radiation of our bodies. He explains, “A copper wire is a conductor of electromagnetic waves, whilst mica or cotton or silk act as non-conductors or insulators. Mica, cotton or silk, however, are conductors of dielectric waves, and water diviners use mostly materials for divining purposes which are non-conductors of electromagnetic waves. It is the dielectric radiation from the subterranean water current which is carried along the divining rod.” The ulnar nerve in the arms of the one holding the rod registers the dielectric current and causes the movement of the rod.


In the same way, a pendulum is caused to swing when held in the fingers. (The ulnar and other nerves, as well as the brain tissues, seem very sensitive to dielectric radiations but not to the electromagnetic. The reaction to dielectric radiations seems to be under the control of consciousness because one may dictate mentally whether the pendulum shall react for water, oil or other substances, or to the waves and their length, as in measuring radiations from organs of the body or from the brain.)


“The radiation of a person’s brain is retained on paper and canvas (in the signatures of letters and on paintings, even when very old) and is easily absorbed in salt…” (The salt seems to strengthen the radiations and give[s] a swing of more power when a sprinkling of it is placed over a signature to be tested.)


In the Huna system, as far back as the time when the language of the na kahuna – later known in Polynesian dialects, and leaving traces in Egypt – was being developed to fit their findings in this field, it is apparent that there was a very definite knowledge of radiations of the dielectric kind. The root wordka as used in ka`a and aka, means “to radiate out,” as rays from the sun, and “to touch.” The root word ameans “to burn,” as fire. Fire or a flame has been the symbol of light in many lands and ages. Light seems to have been recognized as a most important form of radiation. Water was the symbol of mana or vital force of at least three wave lengths. Water – wai – flows, and so does mana, as an electric current. But the mystery of man’s radiating power when working through the aka substance seems only to be explained in terms of the dielectric which accompanies all electromagnetic currents or discharges. Oddly enough, the root word ma, in mana, means “to accompany,” while the second root word na means “to quiet.”) Dr. Brunler writes, “Every electromagnetic wave, such as a ray of red or blue or yellow light, has a second wave coupled to it, and this second wave is of a dielectric nature.”


It is supposed that the two forms of waves always go together, one accompanying the other, one beingma and the other na.


(Very sensitive machines pick up faint electromagnetic radiations) as in measuring the electric discharge waves in the brain when it is active. The pendulum, however, seems to be vastly more sensitive when the dielectric is registered. The shadowy body or aka, in Huna, has the peculiarity of sticking to things touched by any part of it, as when a signature is put down, an object is touched, or a telepathic contact along an aka thread is established. Thoughts seem to be impressed on the aka substance and to be stored in the aka body as memories, also to be sent in clusters as telepathic messages – or to have the radiations from such clusters follow the aka thread and set up corresponding radiations in the person receiving the message. From the fact that distances make very little difference in sending telepathic messages, we may guess that the aka thread is almost a perfect conductor of both the dielectric and electromagnetic radiations. Or there may be a mechanism still to be identified.)


(The Huna theory of the aka body, which indicates that it is the substance from which thought-forms are created by an action of consciousness which uses mana in the work) is given excellent confirmation by Dr. Brunler’s findings, as is the peculiar theory that part of the aka, once it touches a thing, sticks to it. This part retains something in its mass which may be thought-forms or something else which will continue to radiate dielectrically for a long time. In this way, Huna offers its own explanation of the fact that a signature on an old letter or painting may be tested with the pendulum to get the brain radiation which once came from the writer or painter. Psychometry in all forms is also thus explained. Nothing is found that does not send out constantly a characteristic wave pattern in radiations. It is thus concluded that artificial things, such as a signature, are given their character by their makers. Huna seems to show that all memory is stored in the aka body, not in the brain. The dead remember. They live in an aka body which they had in life on this side, and in which all memories were stored so that they could be taken along. They continue to think without the physical brain. One concludes that thinking is a thing done in the aka body which duplicates in invisible form the brain. This makes the following from the lecture even more significant to our Huna studies.)


“We do not think with the grey matter in our head, but it is the Pia Mater (outer layer of the brain) which receives or sends our thought waves, and the grey matter reacts to the vibrations which are transmitted to it from the Pia Mater.” (Note that he says “receives” and not that we think with the outer layer.)


“The grey matter may be compared with the Solar Plexus, which receives and transmits the messages from our conscious mind to the different parts of our body. In a similar way, the grey matter is receiver and transmitter of thought waves from the Pia Mater, and translates these waves into our conscious mind, giving them a meaning within the range of our understanding.


“Our understanding is translated into symbols, and to these symbols we give words. We do not think in words, but we think in symbols, and with the speed of light we give a certain symbol (in Huna the symbol is thought to be a cluster of impressions on aka substance), a word and a meaning which can be understood by others who speak the same language.


“Now let me deal further with the radiation of the brain. Apart from being able to measure the wave-length of the rays radiating from our brain, we get certain reactions on the Biometer. (The Biometer is an instrument used to measure radiations with the pendulum as the central part of the mechanism.)


“In the case of all creative, i.e., constructively thinking, persons, we find that the reaction of the pendulum over the instrument is clockwise. In other words, the pendulum rotates clockwise. In the case of criminals or destructively thinking people we get an anti-clockwise reaction or rotation over the Biometer plate. (The pendulum is held suspended over a square metal plate which is connected to the signature or part of the body or head being tested. The connection is made by a silk cord.)


“In case of individuals who are entirely governed by will we find that the pendulum moves in a straight line up and down (to and from the body of the operator who stands before the plate to swing the pendulum). The majority of the world, I venture to say in 90% [of the] human beings, the reaction which we obtain is of an oscillating type. The pendulum moves at an angle of approximately 45 degrees to the left (of a vertical line on the plate) and then swings over to 45 degrees on the right, forming a V shape. Those who give such a reaction lack Will.” They are the masses which can be influenced by a stronger will than their own, and any form of propaganda will sway them one way or another.


“After having measured well over ten thousand brain radiations, one discovers that mankind can be compared with a pyramid. The broad base of the pyramid represents the average man with a brain radiation of about 225 to 230 degrees Biometric. As we ascend towards the apex of the pyramid, the cross-sectional area becomes smaller and smaller and, in a similar way, fewer and fewer individuals with high and higher radiations can be found until, in the end, only one personality surpasses the understanding of all the others below him.


“I should like to point out that the measurement of the radiation of the brain gives us a man’s mental potentialities, whether [or not] he makes full use of them. Whether he neglects to develop, use and exploit his full mental powers, is a matter which depends on his will, his perseverance and his determination and faculty to observe and to co-ordinate observations and knowledge.


We can classify mankind into groups according to the reactions which we register – the clockwise type of mind with constructive and creative ideas, the anti-clockwise type, and so forth. (In addition to this form of classification) …the actual wave-length of the radiation of the brain gives us a very clear classification of a man’s mind. (In Huna, the mind of the Aunihipili or subconscious is considered to be individual and not a part of the mind of the Auhane or conscious mind self) although the two work so smoothly together that they give the impression of being a single unit. Perhaps the two reactions of the pendulum point to two entities and their separate characteristics. Dr. Brunler’s opinion has still to be learned as to this.) By a study of the mentality of many people whose brain readings have been taken, Dr. Brunler has been able to learn that there are common potentialities in men with similar readings. The wave-length of light is the standard of measurement and the readings on the biometric scale run from 1 to 1000. (The rough reproduction below of the chart drawn up by Dr. Brunler will indicate some of the levels of mind, also the fact that the higher the reading, the fewer there are to be found.)



[Editor: This drawing provides much knowledge of the Created World and how it exists and works in its function of producing the na Aumakua. Think of all the levels of Graduation beings go through. Think of humans as being in a high school. Every class is approximately the same size and for the most part, everyone grows at approximately the same speed of evolution. So how can there be a variance in all the levels of Biometric Degrees? There can’t be … unless. Unless some people are graduating sooner than others of the same level of intelligence (Biometric Degree Levels). What could it mean? Graduation is not only dependent on Biometric Degree level, but on the development of “character” or heart. And so the Hemolele practices came about, and were tested. The swiftest advancement is made by “Warriors,” people who have had “interesting” lives and never given up. People who go forward into their challenges, not running away from them, from the pain, confusion, and fear, [who] make the most mistakes, pay for them, regret them, then go on to even greater mistakes.]


[The Hemolele is the practice of the development of the Six Sacred Virtues needed to Graduate. It all starts with Koa (Courage), then the four pillars of Malama (Nurturance), Lokahi (Harmony,Unity), Pono(Righteousness) and Aloha (Compassion), and the final virtue to cap them all off, Ho`okipa (Hospitality).


The daily practice of the Hemolele earned Ki`i Kukui — made into a lei. The Hemolele is done once each day until death, then if all goes right, the person “Graduates” into a new Aumakua, once in Lokahi with his/her Beloved.)]


Dr. Brunler explains that while the persons having the highest readings have the greatest mental power and scope of understanding, all who have a clockwise swing are useful and good on their own level of mental ability. He tested many signatures on paintings and found that Leonardo da Vinci had the highest reading yet come across, 725 degrees. Dr. Brunler’s own reading is over 700, so we may expect him to show genius in inventions, discoveries and philosophical conclusions. Other readings given were: Titian 660, Rembrandt 638. Chopin 550 Liszt 538, Hayden 535, Emerson 500, Charles Dickens 540, Kipling 527, Napoleon 598, Edison 470, and Mme. Curie 492.


“It seems that in the great creative plan, mankind ascends from the plane of life by slow winding, upward paths to greater knowledge, greater understanding. And so we can compare the world of men with the great pyramid whose wide and immense base represents the ordinary man, the millions of unknown. As we ascend toward the apex of the pyramid, fewer and fewer men can be found there. Only those whose brain radiation is far above the average are able to guide mankind wisely.” (In the next bulletin more will be given concerning Dr. Brunler’s findings.) MFL



Measuring Biometric Level

and What That Means for Huna

December 15, 1949


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.


THE NEWS FROM THE STUDY, covering the fortnight since the last Bulletin issued,

covers things of more than ordinary interest.




From E. Dudley Haskell, who is head of the American Society of Radiesthesia (791 Park Avenue. New York 21, N.Y.) comes the following, which will be of interest to all of us, so I pass it on here.


When Dr. Brunler spoke before our Society in New York, we mimeographed his talks and offered them to the members. We have copies of his ‘Radiations of the Brain’ and his ‘Radiations of the Earth and of the Human Body.’ We charge one dollar each for these.


(Make the check to E. Dudley Haskell and send it in yourself. If you send it to me, I have to write out a new letter, a new check, and all that – which takes my time and delays delivery. The same is to be said for all of the Meade Layne publications, such as Round Robin subscriptions, orders for Seance Reports and so on. DO NOT send them to me. MFL)


“In Bulletin 22 (the letter continues), page 1, you recommended a crystal pendulum. I am sorry that I cannot back you up on that. Dr. Brunler, being so high on the Biometer (meaning his reading of brain waves etc.) and having one of the highest sensitivities, can use anything and get results. He does not even have to use a pendulum normally. HE KNOWS THE ANSWERS. A crystal pendulum acts as a prism and breaks up light into the spectrum, but giving off certain colors – whether visible or not – at certain angles. These light rays might neutralize certain radiations you are seeking, or they might alter others. We recommend a neutral pendulum.


“If you look up our Elementary Instructions (Note: To be had for $1.00 from Mr. Haskell – NOT from me) you will see that the fingers holding the pendulum must be of opposite polarity. For years I thought I could not use my left hand until I discovered that my thumb and first finger were both negative. Now I use my thumb and positive middle finger of my left hand.”


Comment: HRA Haskell has been performing a true labor of love in the work he has done in America where there is no other society covering this field and helping interested persons to obtain needed instructions and information concerning the use of the pendulum for such things as finding water, oil, metal deposits, or treasure, making contact with other people or things from a distance, diagnosing physical ills, and so on and so forth. He has also tried to put out a bulletin to give the latest findings in England and France where the “dowsers” are numerous and are doing excellent work in exploring the field.


I received recently Bulletin No. 2. of Vol. 11 (13 pages, mimeographed, price $1 to non-members) in order to give an idea of the value and variety of topics covered. I list the headings:


(1) DO NOT ATTEMPT TO PRY INTO THE LIVES OF OTHERS (by use of the pendulum)

(2) Various TYPES OF RADIESTHETIC SENSITIVITY (Giving a digest of the older theories and of latest findings offering explanations of the many things made possible through the pendulum.)



(5) THE HUNA PHILOSOPHY (in its relation to the pendulum work)

(6) A WAY TO AVOID AUTO-SUGGESTION (when using the pendulum)

(7) THE CURIOUS MENTAL LIMITATIONS AMONG RADIESTHESISTS (showing the power of suggestion on the pendulum actions)

(8) TRAINING FOR DISTANCE WORK – TELERADIESTHESIA (as in chess games played in which the pendulum is used to learn what the distant move has been)

(9) A LESSON IN WATER-DIVINING (Part 1 – Leading article, four pages)

(10) A CHILD OF SEVEN SUCCEEDS WITH RADIESTHESIA (locating objects on a map with her pendulum after being shown a picture of the object or thing)

Mr. Haskell is in the same boat with most others who strive to help along knowledge which is not found in the welter of colleges where so much is to be studied and so little of value learned. What he has to offer us could not be dug out of books without the expenditure of much money and time. But he is forced to write:


“The reason for no bulletins (only two this year): In 1949 we had about 160 members of this Society. We had hoped that by the end of that year we would have 500. The dues were not sufficient to cover the cost of the 8 bulletins issued and the normal office expenses. At the beginning of 1949, we were but 40 members left – the other 120 members had evidently joined out of curiosity… we could not continue issuing monthly bulletins, since each issue cost between $50 and $60 and there were the office expenses to be considered. Thanks to some of the members and to Max Freedom Long, we are now nearly 60 strong and plan to issue three or four more bulletins before the end of the fiscal year.”


$ $ $ $ $ $ $ $ $


While on the painful subject of the ROOT OF ALL EVIL, which is so needed if GOOD IS TO BE DONE, I must mention the recent letter which most of the HRAs have received to tell them the plight of HRA Meade Layne who has given us invaluable digests of news in the general field of ILLUMINISM and has published the BSRA Releases, Seance Reports, and other things of great value and interest, in addition to his splendid mimeo magazine, ROUND ROBIN. Never once in the five years of this particular labor of love has there been enough income to meet actual expenses – not counting, of course, the priceless amount of time and thought and physical effort which has been so generously given.


Nothing like ROUND ROBIN has ever been produced. It is unique in having no ax to grind and in being open to everything from Flying Saucers and Huna to Spirit Communication and all the newest and most hard-to-understand in the realm of psycho-religious exploration.


Meade Layne has given us the only honest and brilliantly written and conceived appraisals of the constantly shifting theories and findings in our small and highly specialized field. Only from him have we been able to get highly important information stripped clean of the misleading and blinding slants of dogmatic Science and Religion, not to mention propaganda. His vision has remained clear; his conclusions blessedly fluid for change and his pen, a flame.


It is unthinkable that we should fail to send in or to pledge for sending soon, what each of us can to keep open the channel of BSRA and Round Robin. I know how few of us have escaped learning and using constantly the fine art of getting blood out of a turnip, but I urge all HRAs who are able, to help. Meade Layne has humbled a great pride to bring himself to ask for financial aid. Black shame on those of us who have basked in his Light if we fail now to come forward with our measure of oil for his lamp.


MY LETTERS IN ANSWER TO YOURS will be delayed a little more than usual this month. Please excuse me or place the blame on Cigbo’s willing shoulders. (He still does not know better than to accept the blame for everything.) You will recall that I recently said that I would eventually get around to sending some kind of an answer to all letters, especially if aided by the sending of a self-addressed envelope (a stamp is most welcome but the saving in addressing time is the important thing). I also said that my mimeo “tinned letters” used for my replies would be made, in so far as possible, to contain something interesting and of possible value to the work.


Well, the first of the new monthly “tinned letters” inadvertently opened up a corner of our field that was dear to the hearts of almost every one of us. I asked what who knew about what in respect to the hieroglyphic symbols and their original meanings as of the earliest dynasties of ancient Egypt.


I didn’t get just replies; I got a landslide of letters, and so many of them so long that my time has been filled trying to get them all read – leaving no time to make an answer except in sending at once copies ofSSBM that might have been ordered.


We should change our name from Huna Research Associates to something with the words “Egypt” and “symbols” in it. It appears that 992 of us must have cut our teeth on a toy sphinx and learned to read from inscriptions taken from some ancient temple. I am amazed and utterly delighted at the amount of information and misinformation which we possess as an organization and as individual HRAs. Yes, our misinformation is also of value. It has been gathered by the gob from the magnificent collection of “teachings” put out in the past century by the blind leaders of the blind who have found in Egypt a handy hook upon which to hang endless guesses – guesses which they solemnly have presented as “great discoveries.” In noting how these guesses fail to match other and similar efforts, we have a way of enabling us to sort and discard the worthless, retaining in some cases the basic material for our own uses.


If you wish, I will establish a swap center where we can trade a pharaoh for a sphinx. All joking aside, I am beginning to see that I have, personally, overlooked a very important corner of the field in which to dig for lost Huna information. I am not yet able to say that we have more than scratched the surface, but already I am convinced that this is pay dirt of the finest.


Those of you who may be missing the fun – and WHAT fun! – had better send me an envelope and a line saying, “Send me tinned letter No. 2.” I’ll mimeograph as many extras as are needed.


Meantime, if any of you can beg, borrow or steal a book that gives the origin of the earliest hieroglyphics, get it to me by insured or registered mail. I will pay the expense (or perhaps Cigbo can) and I will get it back on time if from a library – or absolve you of the theft if you have stolen it, and later return it with the greatest air of virtue. I already have the loan of a fine old copy of Wallace Budge’s BOOK OF THE DEAD, with the lines given in hieroglyphics, then in the Egyptian as nearly as possible, and then in the English translation.


HRA M.C. whose learned articles appear in Round Robin, has already been of great help and journeyed down to spend hours with me over the big book. She may be able to find something on the symbolic meanings of the glyphs, as the one for “woman” which is composed of the sign for a loaf of bread and an egg.

Because we know the word symbols of the na kahuna and the things for which they stood in the lore of the SECRET, we can now go about a re-evaluation of the symbol meanings of the ancient glyphs of the land from which the na kahuna came on the first lap of their long trip to the Pacific. (Some of them by way of the Americas, we begin to suspect, since new information has been uncovered in New Zealand – upon which a full report will be made in due time.)



Take the Egyptian glyph for water . It is one wave-line. But when we find it used with a slightly different meaning in the form of THREE such lines, we immediately recall the manas, of which the na kahuna knew three kinds, and for which the word wai (“water”) was the secret symbol

I must stop before I get off on this subject and forget the other things that are to go into this bulletin. More – very much more – in due time on the subject.


THE REPORT ON “GREGG”, for whom a special healing effort was made by volunteer HRAs last month, has come in with the desired details. It will be remembered that this young man was treated for insanity, the symptoms pointing to obsession. The parents wish to express their heartfelt thanks and to ask that those HRAs who can continue to work on the case when time allows.


While the healing was not complete, the patient shows a marked improvement in several ways. The “attacks” during which time the obsessing entity seems to take over and use the body violently until its strength is gone, have come much less frequently and the violence has been much reduced. Periods of lucidity have increased and the former savagely hateful attitude seemingly caused by the obsessing entity has changed radically for the better.


In treating this case as part of the TMHG work, bless the obsessing entity and ask that it be cared for and helped as it is removed. This is work for the na Aumakua and our appeal is to them. Also, treat the patient for a broken collar bone which was not well set and which has been a strongly irritating influence that may have hindered the healing effort. Cases like this in which the afflicted one is unable to help himself stand as a challenge of all the kindness, sympathy and will-to-serve that we possess.





This is a continuation of the article in Bulletin 22 covering Dr. Oscar Brunler’s work on radiations of the brain, the earth and the atom. With his kind permission, parts of his lectures are being given. To show the values in terms of Huna and our HRA experimental approach, comments are made.


Several HRAs have asked for more information concerning the dielectric waves, saying that they had found little in dictionaries or encyclopedias about these waves.Because we have been unable to measure the dielectric waves with instruments such as are used in the study of the electro-magnetic waves, modern Science has been very slow to admit that there can be such waves. However, almost no explanation of the movement of divining rods or pendulums is possible without the dielectric.


The scientists simply MUST have a machine to register things. They are like [what] the simple African natives thought a local missionary must be. He showed them a thermometer and explained that it was a “machine” to tell him how hot or how cold it was. The natives rocked with laughter, saying, “Missionary plenty dumb. He can’t tell whether it is hot or cold without a machine!”


The main trouble seems to be that the electro-magnetic waves radiated from such things as an underground flow of water are too small to be measured well with instruments and so are said not to exist, despite the fact that almost everything that can be examined at close quarters shows a radiation of this kind, even the tiny cells of the brain.


As noted in the first article, Dr. Brunler explains that every electromagnetic radiation, wave or ray, is accompanied with a negative or dielectric radiation, wave or ray, of the same strength and frequency. He writes:


“After many years of thought and searching I found that there is nothing in existence in the Universe which has not its counterpart. The counterpart of birth is death; the counterpart of faith is fear; the counterpart of light is darkness, and when we enter the sphere of physics we find that every magnetic wave or electromagnetic wave has coupled with it a second wave which is of a dielectric nature. A copper wire is a conductor of electro-magnetic waves, whilst mica or cotton or silk act as non-conductors or insulators. Mica, cotton or silk, however, are conductors of dielectric waves, and water diviners use mostly materials for divining purposes which are non-conductors of electro-magnetic waves. It is the dielectric radiation which is carried along the divining rod and which reacts to the dielectric radiation from the subterranean water current or mineral to be divined.


“The whole radiation phenomena has to be viewed from this point, namely, that we are dealing with two waves – electro-magnetic and dielectric ones – and these two kinds of waves are inseparable. The water diviner, the diagnostician using a pendulum, the hypnotist, the magnetic healer, and many others make use of the dielectric currents which flow in and out of the body.


“The Biometer (see the former article) does not measure electro-magnetic waves, but it gives us the wave length of dielectric waves, although this fact seems to have eluded so far every user of the Biometer, even Monsieur Bovis, the inventor of the instrument.


“Let me tell you the strange way in which I discovered the brain radiation. You may know that after many years of research, Monsieur Bovis found that each finger of our hands and different parts of the palm of our hand connects with one of the organs of our body. For instance, the ring fingers connect with the kidneys, the middle finger with the stomach and the liver, and so forth. We can measure the radiations of our organs by placing the different fingers on the Biometer and measuring the wave-length. If the wave-length is 6,500 Angstrom units, which equals 100 degrees Biometric, we know that the particular organ is in perfect health.


“The most important finger, at least it has been the most important one for me, is the thumb. No investigations have been carried out with this finger. It had been found that the rays emitted from the thumb vary with every person and no explanation could be found for the extraordinary difference.


“For a number of months, I had measured the radiations of the thumbs of my patients. Hundreds of figures and names covered pages, but what did these figures mean? Had they any meaning; had they any relation to the brain, or did they give any measurement relating to the human body? The figures ranged from 220 to nearly 500 degrees Biometric, whilst the greater part of the measurements was between 225 and 260 degrees.


“One day a mentally deficient girl was brought to me for consultation and once more, as so often in the past, I learned from her, or I learned through her, more than from any outstanding man. The radiations from this patient’s thumb gave a reading of 118 degrees Biometric – the lowest I had ever recorded. This patient’s extraordinary, slow-working mind interested me and I timed her with a stop-watch to see how much time elapsed between my simple questions – such as, Which is your right hand? Which is your left foot? And so forth. After exactly two minutes and eighteen seconds she answered the questions, and not once did it take her more or less time to give the right answer.


“This extraordinary lapse of time between question and answer intrigued me, and it came to me that the following takes place in our mind. We learn as children which is our right hand, our right foot, and so forth. This knowledge passes from our conscious mind into our subconscious and, with the speed of lightning, we recall this knowledge into our conscious mind when we are being asked to indicate which is our right hand or foot. In the case of this mentally deficient patient, there seemed to be a gap between the conscious and subconscious mind, and to over-bridge the gap, two minutes and eighteen seconds were required. It occurred to me then that the Biometer reading of the thumb’s radiation might give us the inter-relationship between conscious and subconscious mind. The lower the Biometric reading, the less are conscious and subconscious mind linked up with one another. The higher the reading, the greater is the knowledge which we can draw from our subconscious into our conscious mind.


“I studied that night the hundreds of readings which I had taken and, to my surprise, I discovered that all my very materialistically minded patients measured below 240 degrees Biometric, whilst those whose measurements were above 400 degrees were men of an intelligence far above the average.”


(In a following lecture on RADIATIONS OF THE EARTH AND OF THE MIND, more mention was made of the brain waves and their significance. Again I quote.)


You remember I reduced intelligence to a question of wave-length. I maintained that we do not think with the grey matter in our head [and] I explained how we can measure the radiation of a dead person’s intelligence even after many centuries (from written or painted signatures).”


(Dr. Brunler tells us that the outer surface of the brain acts as a transmitter in sending out the electromagnetic and dielectric waves, also in receiving them from some outer source which he does not describe. This brings us back to the interesting question of HOW some brain substance may be deposited in the written or painted signature of one long dead, and HOW it could continue to send out the same dielectric wave-lengths all those years.


(On page 6 of Bulletin 22 I discussed the Huna concept of the aka or shadowy body and the explanation that it is the real vehicle of consciousness and so the center of all thinking and remembering. Also, it was noted that the aka substance is thought to adhere to things touched, as the signature touched by the vision of the eyes, and to remain there to send out the wave-length for a very long time, even keeping a connection through invisible aka threads with the signature all the time so that the ghostly writer or painter might be found by following the thread from signature to the surviving aka body still used by the conscious “dead” man.


(A new and very vital point is now introduced for our consideration as Huna Research Associates. So far we have found in Huna lore only indications of the force of the three manas being generated and used to keep the body and the three-self man living. But Dr. Brunler tells us that he has found that the earth radiates a form of force that is necessary to life, and that this is picked up by the feet and legs as needed by the body in its living processes. In a similar way, there is a force radiated from the “soul” or “mind” which is OUTSIDE of the body. This radiation is also picked up, but by the upper parts of the body and perhaps the brain. These TWO SETS OF RADIATION ARE NEEDED TO KEEP THE BODY NORMAL. The radiations from the earth and from the “mind” MEET at the sacrum, where they interlock and blend. Dr. Brunler explains it this way:)


“In our feet, we can discover strange points. There are points which connect with our eyes. There are points which connect and supply the radiations from the earth to our heart, to our lungs, to our liver, to our ears, our throat – in fact, to every organ of our body. All organs of our body have at least two antennae in our feet, which supply them with radiations from the earth. The solar plexus is the great central point where spirit and matter meet. The Sacrum – the Kundalini as the Indian philosophers call it – is the great meeting point where the radiations from the earth and the radiations from the spirit intersect or interlock… If the mind, through a certain attitude, prevents the free and full flow of radiating forces to an organ, an unbalanced state of radiation in that organ takes place. Tensions which are a state of disequilibrium occur in the organ and an unbalanced state of earth and mind radiations throw the organ out of balance, and a physical disorder is registered. The centers in our feet are affected, the antennae shrink, tighten up, and they reduce the inflow of the radiations from the earth. When this occurs, then the antennae (certain spots corresponding to the ailing organs) become tender to pressure and painful.


“For example, every emotional state reacts on the liver. Anger, temper, repressed emotions, all reduce or disturb the free and constant flow of radiating forces from the mind to the liver. The natural flow being disturbed or reduced or arrested, reacts instantly on the balance of currents in the liver. The radiations from the earth flow freely and unhindered into our body, and when they reach the liver and meet with a sudden reduced quantity of currents from the mind, a state of disequilibrium of the two radiating forces takes place. Every discord in our mind is a sin against our body, for it disturbs immediately the balance of the radiations.”


According to this material, we have counterparts of the low and middle mana of the na kahuna, but lack the High Mana of the Aumakua in the picture. While we cannot, at least as yet, correlate the several points, we have before us a fascinating number of conclusions to mull over. Undoubtedly Dr. Brunler will be able to help us greatly in arriving at a better understanding. The key we seek to instant healing may lie hidden here. More of this later.


Max Freedom Long