Max F. Long, Vol 3 (1950), English HUNA Bulletins 24-45


Radiation of the Brain and the Mind

January 1, 1950


For Huna Research Associates

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


From Max Freedom Long

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




The news here at the Study is topped by the happy word from our good friend, HRA Meade Layne, that his appeal for financial aid for ROUND ROBIN and BSRA releases met with a generous and loyal response so that he will be able to carry on for us. And it IS for US. He does not labor so tirelessly just to furnish himself with amusement. This is his Service – and may we all continue to be greatly aided by it for a long time to come.


More happy and important news from the same source came in the form of a new BSRA release. This time HRA Edward S. Schultz, whose articles in ROUND ROBIN have always been of such interest and importance. This mimeo book is PREVISIONAL ATOMIC RESEARCH and is a most excellent work to follow HRA John Hilliard’s book released a month earlier. This new release is reviewed at length in this bulletin. The author is to be congratulated warmly for his fine insight, and we HRAs are to be congratulated on the splendid scholarship being shown by our members. Between Borderland Sciences Research Associates and Huna Research Associates, I am convinced that we include practically all of the best students of the materials of our small but greatly important field.


While HRA Margaret Gaddis’ new book, just off the Planograph printing presses, does not cover the materials of the psycho-religious field, it is so important to the task of living that engages all of us, that all of us need to know that it is available. It bears the title of HOW TO SAVE $1,000 A YEAR AT HOME (And Have Fun Doing It).


It is illustrated with line drawings, often five to a page, and is a fascinating book on how to do almost everything that can be done in or around the home – and how to do it better and cheaper. It is filled with the addresses of places where one can get endless things to do with at a better price, or get instructions and free bulletins and books. The section dealing with the family feeding gives no end of valuable information as to food and health values in foods, not only telling what to serve but where to get such things as the new “meat stretcher” developed during the last war to meet the demand for a complete meal for less than a dime per person. Spend a dollar and 8¢ for postage for this book and begin saving your $1,000. Send your order to the author at The Franconia, Winona Lake, Ind.


HRA Mrs. A.H. Savage also has a book just out. It is on the things of our special field, but was written before the information on Huna was discovered by Mrs. Savage in her research. I have not yet had the opportunity to review this promising work.


HRA Wing Anderson will soon have ready for release a new set of records for use in sleep suggestion. I understand that these are a greatly improved set for relaxation, then for health, wealth and happiness aims. He is sending me a set for testing after transferring the sound to wire for my outfit. For information, address him at 2208 West 11th St., Los Angeles 6, Calif. (Not me, please. I value any report on the use of Sleep Suggestion that comes in, but have not had time as yet to give special attention to this specialized work.)


LOOKING BACKWARD, we can count many accomplishments in the year just passed. Our TMHG work has become established on a firm footing and we have found that much good can come from our telepathic work together. We have also found that, in certain cases, no help is obtained. This checks exactly with the theory of the na kahuna – the theory that where (1) a complex is to blame and it is not removed, or (2) where a request demands that others be forced to requested actions, the results [of which] may be difficult to obtain.


GROUP HEALING EFFORTS demonstrated rather conclusively that a surcharge of mana could be administered through direct contact via the hands, or by telepathic projection. Excellent results were had with some who were treated, and negative results with others.


INDIVIDUAL HEALING EFFORTS by HRAs, including doctors, obtained an excellent score of good results, both where the one treated was a patient, and where self-treatment was undertaken.




A TEST FOR A MANA SURCHARGE was worked out through the use of the pendulum and has been of great assistance since June in measuring the mana and learning of its movements, as in the TMHG periods etc. The pendulum was also put to use as a means of getting into working contact with the Aunihipili, and through it, with the Aumakua. The results were found to depend partly on the natural ability of the experimenting HRA to use the pendulum freely. Efforts to trick the Aunihipili into disclosing its fixations have not been very successful, but much has been learned about the Aunihipili and how to work with it.


During the year, contact with experienced and expert users of the pendulum has been made and much assistance from them has been obtained for promoting our exploratory and experimental work with Huna. Dr. Oscar Brunler, now located in Los Angeles, has been especially helpful and has allowed the free and full use of his lectures and findings, also of his speculative materials.


THE BULLETINS, early in the year, grew from four pages to eight, and from a single issue to two issues each month. Three Basic Instruction Lessons in the experimental approach to Huna were made ready, as was a unit of the same size covering the TMHG work. Back bulletins were set in order and made available to the new HRAs in sets.


Fire-walking was investigated at first hand in Honolulu by a newly joined HRA, Charles W. Kenn (recently elected a Fellow of the Huna Fellowship in recognition of his outstanding accomplishment) and his report on his findings was printed in booklet form. From this study, it became clear that no major rite or action of mind or mana had been overlooked in the present stage of the efforts to complete the synthesis of the ancient Huna system. In addition to the study off fire-walking from the inside, much very valuable work has been done by way of gathering and setting in comparative positions a mass of contradictory and confusing recorded information covering the na kahuna and the Polynesians in general. This material will be made available to the HRAs and to the general public in full book form, probably within two years. It will include the fire-walking report and additional material on the history of the rite.


GROUP WORK, by the end of the year had made no gain. The work of groups continues to be hampered by lack of finances sufficient to provide rented meeting places and by the lack of a fully developed program (with available printed instruction and texts) of experimentation. CLASS WORK has been replaced largely by individual study and the bulletins and the material contained in them. Personal instructions by letters from me here at the study have been scant because time allowed for little more than the production of the bulletins. No public lectures were given on Huna during the year so far as has been reported.


HRA MEMBERSHIP, at the end of the year, stands at about 350. This shows a small but steady growth. During the year about a hundred members have been placed on the inactive list.


While actual HRA membership has increased but little, the spread of the information covering the Huna system and our work has been continuous. At the first of the year very few libraries had copies of SSBM. Now it is available in many of the larger ones and in a few rental libraries.


LOOKING FORWARD into the year 1950, the prospect appears very bright for our work of restoring the ancient “True Light” of the na kahuna.

In the past month we have been joined by a young man of great physical vitality who has natural healing ability and several years of successful use of it behind him. He has found in Huna the explanation of many things, and is now beginning tests under my observation on individuals in need of healing aid. He is HRA Ted W. and I think we will be speaking of him often in the bulletins. He has a vital force that makes the measuring pendulum swing almost straight out. His own use of the pendulum, although he has just begun it, is already remarkable. With it he has made a remarkable score of correct predictions covering minor events in his daily work.


Also, in the past month, we have begun a most fascinating and promising approach to the Huna meanings to be found in the ancient Egyptian writings and in the basic meanings of the glyphs used in such writings. It is still too early to be able to say what we may uncover in this corner of the field, but it is already apparent that there was a closer tie than we supposed between Old Egypt and the ancestors of the Polynesians.


Equally exciting is the finding of a book – formerly overlooked in my studies – showing that some Polynesians, the Maoris in particular, had a form of writing. It has been preserved in the decorative lines of their carving and decorations, certain lines and figures serving to embody a complicated set of ideas (as a sentence), while others stand for a single idea or name. In this and the Egyptian material, we are suddenly confronted by a new and most exciting haystack in which to hunt for the needle we seek. The book is, Maori Symbolism. The author is Ettie Rout, a New Zealand woman. You may be able to find a copy in your library or used book shop.


The glyphs which the elderly Maoris used as mnemonic, or memory-helping, signs have individual characteristics, but here and there may be recognized a sign that is common to the early Egyptian writing, or to the characters used in Mayan inscriptions found in Mexico and Central America. For some reason, the glyphs on the tablets found on Easter Island do not fall properly into line, although the Maori old men read from their record an account of early Polynesian migrations from the Americas to Easter Island, and thence to other parts of the Pacific.


Col. James Churchward, in his books on “Mu” as the lost homeland of all men, also fails to make the Easter Island writing fit in with the supposedly original Mu writing which traveled the world around with the colonies between sixteen and twenty thousand years ago, according to his calculations.


There is a mass of fascinating material before us, and the work and opinions of many authors to study and sift. It is my expectation that in the year ahead we may find in this material the hidden psycho-religious secrets of the na kahuna and discover new clues to the practical application of the ancient lore.


Dr. Brunler, now that he knows what we are doing in our Huna testing and exploration, may be able to assist us greatly. He is constantly making new discoveries in various lines and his background of information and experience is remarkable. A few days before Dr. Einstein announced his discovery of a new theory of gravity, Dr. Brunler told me that he had just discovered new facts about gravity which amazed him and was causing him to revamp all his previous concepts covering the subject. A letter today from an HRA who has sick oranges in her orchard, tells me that he has diagnosed the trouble with his pendulum and is engaged in treating a certain common chemical fertilizer to greatly increase its dielectric radiation – a very small amount thus treated will then be used around the trees to see if he has solved the problem. If he has, it will mean much to orange growers all through California.


During the past two years we have watched for the possible finding of a kahuna who might return to us in spirit form through a seance and help us to a fuller understanding of Huna. About six possible communicators have been reported by HRAs, among them Mark Probert. But in each case, the spirits failed to make good. My feeling is that most of them were of the usual variety of pretenders so often met in this way. However, we just may find one who is genuine if we keep watching. The latest spirit “kahuna” to appear comes through automatic writing done in one of our Wisconsin groups and shows a definite knowledge of one of the several Polynesian dialects. He also speaks English and promises to give us needed information. Several sheets of the writing, mostly in run-together words and sentences, have been rushed to Charlie Kenn in Honolulu for his inspection and possible translation. I gathered from my hasty study of the writing that the spirit, and perhaps some associate spirits, date back to Babylonia, with perhaps incarnations as monks in some period or other.


Yes, we have made excellent progress so far and it looks very promising for the work in the time ahead. Almost anything wonderful might happen – who can tell? MFL




(Published as a 24 page mimeo book by BSRA under the direction of Meade Layne. Price post paid $1.10. Address BSRA, 3524 Adams Ave., San Diego 16, Calif. Uniform with the Mark P. Seance Reports etc.


HRA Edward S. Schultz has a splendid study background and a most unusual talent, both of which he has brought to bear for some years in a professional practice in which he has had to pass on the validity and practicality of a steady stream of inventions, theories and speculations. Everything has been grist in his mental mill, and the spread of his interests is most unusual. He lives in a swirl of books, scientific journals, letters and question marks. But, he has a rare and delightful ability to tell the most profound and complicated things in simple and understandable terms. Of course, the reader must be familiar with the modern terms and ideas which come up for discussion in these seven articles.

Article 1, “Electrical Power Direct from Matter” is a most interesting brief survey of the work already done with the use of atomic energy and a prediction covering the probable future uses which can and will be made of this new tool which threatens to make war too dangerous to tolerate and to revolutionize our lives by giving us unlimited power with which to reclaim desert lands and do many other things. “…The problem of living room on our planet would largely be solved and international tensions eased. Agriculture, especially in the far northern and southern lands, would be revolutionized.”


Article 2 deals with the problem of finding ways to explode very small amounts of Uranium 235 or Plutonium. He writes, “… it being held that this lower limit (of the size of the exploding unit) is governed by ‘multiplication factor-K’… There will be re-examination of the roles played by other radiation products co-emitted with the neutrons, and these are likely to be put to work to augment neutron multiplication. The strategic use of Beryllium, or its equivalent, as a particle transformer, is not ruled out. More of the sum total of the radioactive and fission energies, now going to waste in terms of alpha, beta, gamma and other radiations, will be utilized to increase factor-K.”


Article 3 deals with a new “Potent Tool of Research,” of which I had never heard before. This new tool, he suggests, is a dual one to be used with Einstein’s law of the equivalence of mass and energy. “Max Planck’s constant is a worthy candidate of this role. It has done a great deal in extending the frontiers of scientific logic. However, consideration is suggested of the observation by Gustave le Bon in his ‘Evolution of Matter’ as the most valuable tool of analytic logic: The forces of the universe are only known to us in reality, by disturbances in equilibrium. The state of equilibrium constitutes the limit by which we can no longer follow them.”


Even if one does not grasp all that is said in these articles, it provides a most intriguing glimpse into a strange new world that is being born in our laboratories and in scrawled figures on paper. MFL




In Bulletin No. 23 we had Dr. Brunler’s explanation that there were life-giving radiations from the earth that were picked up at points on the feet and legs and fed into organs of the body. From another “soul-mind” source, a different set of radiations were picked up through the brain or upper part of the body (no definite pick-up points were given) and were fed into the organs to balance the radiations from the earth. If the radiations from below or above are cut off, the health is endangered.


Most of us are familiar with the theory that earth vibrations get cut off by some stoppage of the pick-up on toes, feet and limbs, and with the attempts to use massage and manipulation to open up these collecting centers. (Dr. Brunler also tells in his lectures of using white and colored lights for the same purpose with success.)

What is of greatest interest in our Huna exploration is Dr. Brunler’s conclusion that there is a radiating force from the “soul” as well as from the earth, and that these two must flow freely in our bodies to keep us in normal health.


Dr. Brunler tells us that mental and emotional upsets act to cut off the “soul” mental or upper radiations. This checks with the fact widely known that much illness is caused by such disturbing elements. In Huna, we divide the “soul” as used here and get the Auhane and the Aumakua. Indications of both may be seen in Dr. Brunler’s effort to explain in the old and familiar terms where the upper radiations come from. He says:


“Before dealing with the two interlocking forces which are the cause of life, I must point out that I do believe that we have a soul, and that our soul – the “I AM” – uses the earthly body of flesh as its instrument to operate on this terrestrial plane. We have therefore to consider two factors – the soul and the body, or mind and matter. What animates matter – our body? The mind, the will, the spirit behind it. What is mind? It is not matter, but an intangible force of vibrating energy.”


In Huna we attribute the “will” to the Auhane, as we do the ability to use the higher form of logic. For the element of “spirit” we have the Aumakua, from which the na kahuna believed that a form of force or “mana” radiated or flowed down (along the connecting aka cord) to play some part in man’s work of living. It is quite possible, in my opinion, that we will one day learn to recognize two forms of radiation in the force now known to come into the body from a higher level than that of the earth.


Returning to this matter later in his lecture, Dr. Brunler says, “Mind and matter, body and soul, earth and spirit are a whole and act as forces of equal strength in a sound and healthy body. The mind and the radiations caused by the mind are the dominating factors, and the earth radiations, or the absorption of the rays from the earth, are governed to a great extent by our mind.”


Our practice, borrowed from the na kahuna, of collecting a surcharge of mana by an action of mind, may be one in which we consciously draw in more of the radiations from outside sources. We might even be tempted to think that all the needs of the body could be supplied in this way and the intake of food and drink avoided – as sometimes has been suggested – but in actual practice we find that force alone is not enough. We need matter in the form of food.


And, if we follow the line of thought suggested by Huna as well as by Dr. Brunler, we must add the third element as the control factor: CONSCIOUSNESS in one or more states or levels. That gives us our trinity of matter, force and consciousness. Add to this the thing that is not real in itself, space-time, and we have a working basis. Dr. Brunler makes for us a new division of matter by adding ether to the accepted classification of “solid, liquid and gaseous.” Ether is described as the basic material from which all other matter is formed when acted on by force to set it into motion at given rates. The rate of motion in units of ether are controlled by consciousness – or we may say by the vague and impersonal thing “Law.” (One of the finest lectures in the series covers this angle when he deals with “THE ATOM.”)


A matter of much interest, which is not touched on in the lecture on THE RADIATIONS OF THE EARTH AND OF THE MIND, was brought up during an evening of discussion. It seems that not all of the radiations from the earth are good for us. Dr. Brunler told of the fact that almost everyone who worked for long mining clay for china making in two different European locations, died of cancer. Eventually he discovered, through the use of the pendulum, the fact that there was a very strong and unusual radiation coming from the clay beds. Periods of exposure to these were shortened, and those already afflicted were removed to safe places to recover.


He told of a number of instances in which, during his practice in England, medical men failed to understand the cause of disorders, but the pendulum showed a harmful radiation. Radiations rising from a flow of water under the ground, and well below the foundations of one old mansion, were found to be causing the son of the family to go into a strange state resembling catalepsy. When the young man moved his quarters to another wing of the house, all was well with him.


In England and France it has been customary for some years to test with the pendulum to see whether harmful radiations of various kinds may be rising under living or working quarters. In his lecture, he touches on the problem of insulation against earth radiations, saying:


“You may ask: ‘Can we insulate ourselves against the radiations of the earth?’ Yes, to a limited extent. You can carry out your own experiments by testing the field and the antenna in your feet and legs. (He was addressing men who use the pendulum.) Rubber soles have an insulating effect, and various materials, such as felt, cork and fur, reduce the intake of earth radiations into our body.” (Reducing the good vibrations as well as the harmful no doubt.)


In the light of these discoveries, it seems that the famous Kneipp was not quite such an incredible fool as his contemporaries believed him to be when he maintained that we draw vitalizing forces from the earth into our bodies and that the vitality of his patients increased a hundred per cent by making them walk barefooted over the dew-covered grass in the early hours of the morning.


”Endless are the examples which I could give you (to prove that the earth radiations are real and necessary) but this is not a lecture on medical discoveries. Let me return to the pendulum and radiations. We know that when we go with the pendulum over the legs or feet it gives a straight-line movement, and if there is a disturbance in any part of our anatomy (represented by the part being used in the pendulum test) then the pendulum rotates. You will now see why it rotates at certain points, and wherever such a disturbance in the flow of currents can be discovered you can easily determine the organ which is affected and check up that with the pendulum.




“‘How do these earth currents flow through the body? Is the blood the carrier of radiations, or are they carried through the etheric body? Endless are the questions which arise and a long way of labor lies before us until we can give answers to all the problems.”


Huna gives us the three aka bodies of the three selves.


The top circle represents the soul mind radiation. It reaches down and makes an overlapping zone with the circle of earth radiations. The sacral center is in the middle of zone.


The solar plexus is a mid-point of measure. Note line A-A passes from eye to big toe level. Lungs and lower bowels are equally distant from the solar plexus and organs or points at equal distances from the solar plexus are connected and if one is off normal it affects the other. Thus a sore spot on the inside of the big toe near the nail indicates trouble for the eye on the opposite side of the head.


In a similar way, in a man, the thyroid and the gonads are at equal distances and their conditions react on each other.


The liver acts as a control center and, if off normal, has a harmful effect on the heart, lungs and intestines. Also pancreas, spleen, pituitary. kidneys. blood, head etc.


A tender spot on arms or legs or feet may indicate a lack of radiation pick-up for the organ represented, which may lie at an equal distance from plexus center. Tests over the sore spots may be made with a pendulum. If it swings in a circle, it indicates a sick organ to correspond. Try rubbing, exposure to light. (Dr. Brunler worked out a complete system for the right colors of light to be used for various inactive points at one time. The list was not given in the lectures.) For a sore shoulder, look for a sore spot on the leg on the opposite side of the body and also treat the sore spot if found. That, I take it, is the way to go about using this information in our experimental approach to the materials of this part of the field. Dr. Brunler says, “We can establish and check up on any disorder in our body by testing the earth-radiation pick-up points in our feet and by observation of any visible disorder in the face, eyes, arms and hands.”


More will be given in the bulletins about the atoms and the ether.


YOUR CHRISTMAS CARDS AND LETTERS were greatly appreciated and helped warm me and encourage Cigbo. Thanks to all of you, best in this 1950.


Max Freedom Long







Pendulum Findings, A Miracle Healing,

Raising One’s Vibrations

January 15, 1950



For Huna Research Associates

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


From Max Freedom Long

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



THE NEW YEAR has started off with a bang for our work as we continue to test what we know of Huna and to explore the field and its related materials. I am deeply gratified to see that each HRA can help in the work in one way or another. Let me list some of the ways.


Experienced students often help greatly by considering the Huna system in the light of other religions, other psychological systems, and from the angles of physics, astrology, pendology, or philosophy. Points are brought up. Speculative materials presented.


Symbolism is checked for hidden or Huna meanings. Languages and the root meanings of words are investigated from the Huna angle. Endless books are read and parts called to my attention as of possible value to us. Our work is often criticized and mistakes or dangers, real or possible, are mentioned. Magazine articles are sent in for study and to go into the files. These bring in a constant flow of late reports on experiments and findings in fields closely related to the one in which we labor.


HRAs who have had experience in the use of various mental/spiritual-psychological healing methods have brought their experience to bear in testing the Huna system. Other HRAs who have discovered that they have ability on these lines or are being able to develop ability, have carried on a most varied series of tests, not only in healing of body, circumstances and purse for themselves and others, but in the use of the pendulum, telepathy and the Huna form of suggestion. Elaborate and simple tests have been made with such things as fire-walking and temperature control, weather control and plant growth under mana-stimulation.


Very important work has been done by the HRAs who have joined in the TELEPATHIC MUTUAL HEALING GROUP work either as patients or as healers. Reports on the results of the mutual healing efforts have been of greatest value. Through these reports we have been able to make very excellent additions to our knowledge covering what can and perhaps cannot be done with Huna through telepathic contact and the action of a group, with group mana and with the na Aumakua considered as a similar group on the next level of conscious being.


Valuable work of a negative nature has been done to see if the Huna system could be shown to be defective or our present concept of its major elements incorrect. A mass of confused material in books and in writings related to the na kahuna of Polynesia has been worked over. Many conflicting beliefs in the psycho-religious field have been checked against Huna for facts, genuine proofs or logical values. Some things have been added to Huna, but it still stands as firmly, or more so, as it did at the beginning of our work together.


Financial support, without which our organization could not have functioned, has come from all, according to their ability or degree of interest. The accomplishments for ourselves and for those who will follow later, have been of value far beyond the money cost.


Under this heading comes the busy HRA who can find little time or opportunity to take an active part in the experimental work with Huna or the continuing exploration of the general field to which it belongs. However, these HRAs serve in their way. They form what we might call the audience, and in their impersonal hands will, in the end, lie the final decision as to the validity and value of the work. They give their backing and support and follow all the activities. They spread the word about the work and help give weight to the small organization. The loyal support and steady encouragement they give to the more active members is of the utmost value.


A number of us are able to help through the use of trained or natural psychic abilities. These abilities may range from using the pendulum, on to rare forms of mediumship and prevision. In this corner of the field it is very difficult to evaluate the things that are registered or which “come through,” but in the past some material of great value has been obtained. In our work we may, if we remain open of heart and mind, be given leads and information helping to the ultimate recovery of Huna in its finest and most workable form. In passing, the real dangers in this part of the work are recognized. Caution is always advocated.Surprisingly few people join our ranks and remain with us who are not aware of the importance of the work and who are not standing by and helping in one way or another. The few who come in and quickly drop out complaining that they “got nothing” are no loss or gain. For the most part these are the ones animated by selfish motives and who revolve in a very narrow and self-centered little orbit.


OUR SEVERAL PROJECTS, as we begin the year, include:


Continuing and expanding the TMHG work. A new ritual will soon be worked out to separate the pause for telepathic sending of identification impressions from the main work of accumulating and giving mana to the na Aumakua, then going into the presentation of the pictured or thought-form-created MOLDS of the conditions which we ask to have used to build a corresponding condition on this level of being. The use of the pendulum will increase as a means of running a check in this important work.


The work with the pendulum is emerging from the first uncertain stage to one in which we can make better use of this tool. The exploration of the level of the Aunihipili, and possibly of the Aumakua (via the Aunihipili), will go ahead with renewed enthusiasm. The pitfalls have been more or less located and may be evaded. With a working knowledge of the theory of the aka thread, we may be able to formulate still more explanations of the pendulum phenomena. Our major study, in Huna, is composed of consciousness, mana and aka. In the study of brain radiations as measures of consciousness, we are well within the limits of Huna. The same may be said of our use of the pendulum in testing mana charges and flows or the part which is played by the aka threads. There is a heavy accumulation of dogma and misconception – even of bald deception – in this field and we will have to continue sorting it and breaking out for ourselves a straighter and clearer path. Some rather amazing tentative conclusions have already been reached concerning the materials of this field and in the course of the year the picture should begin to stand out much clearer in its many details.


The study of Huna and the exploration of old and new materials related to it continues as before. HRA Charles Kenn is still engaged in hunting down obscure writings which touch on Huna. He is translating more early material into English and is making a world-wide survey of literature of possible value. If present plans work out, he may spend considerable time visiting various Pacific Islands for first-hand study. At this writing, he is joining HRA Theodore Kelsey and the elderly Hawaiian scholar, Mr. Kekahuna in a general survey of the field in which the two mentioned last have been for some time recording the chants and recitals of remaining old Hawaiians in the Kona district of the island of Hawaii. Mr. Kenn will later assist with the ordering of the valuable materials being obtained and a printed report will, in time, be made covering these and other findings.


A project which seems to have “jumped the gun” on us, is the fascinating one of checking early Egyptian and other sources for possible hidden Huna information. This may be hidden in the roots of the language, in the pictures taken from temples and tombs, or in the basic meanings of the hieroglyphic symbols. Charlie Kenn, in a letter dated January 10th, calls attention to the fact that several students of high standing in Hawaii have decided that the dialects of Polynesia show definite signs of being derived from a single language, which, in turn, seems to have been the original from which sprung all early language. Taking this as one of the angles of approach in our present investigation of Egyptian words and writings, we will look for surviving roots and ideas in the hieroglyphics rather than try to find there a source of the words used by the na kahuna. It will be recalled that in SSBM I spoke of the fact that the Hawaiian language gave strong evidence of having been an original, especially constructed to hold and conceal the secret lore, and having very few foreign words in its texture. If, conversely, we find Hawaiian words or roots surviving in other languages in a form in which they can be clearly identified through structure or meaning, we may decide that the borrowing was not on the part of the na kahuna. It is inevitable that the symbols and writing of ancient dwellers in the Americas should be included in the investigation. Many books have been given or sent on loan and are here at the Study where I can use them in making a preliminary survey to try to find the proper approaches. I will be reporting soon, and HRAs who are interested in this project in particular, can then help me to push the work in orderly fashion.


A project which I hope will get well under way this year is one of assembling from the best books available such inspirational thoughts as may be found. In addition to the more mechanical angle of the Huna exploration, there is a constant need of that hard-to-define thing that might be called “food for the soul.” It is a food to satisfy the deep and inarticulate urge within us for contact with the na Aumakua. Call them “God” or by any name, it is the same. It is a mystical need – a starvation for a higher love and a higher something that is made up of some ingredients of faith and hope and trust. There is a mystical or religious experience in most of us waiting, day by day, to be triggered by some word or phrase, some verse or paragraph. We will find those little things which were written under Guidance and Inspiration. They may have little external meaning that is clear and logical and proven, but they may serve in some way as a physical stimulus to cause the Aunihipili in us to reach out to contact the Aumakua – allow the Auhane to join in the mystical communion that is the heart of all religious experience.


I HAVE MENTIONED THESE THINGS in order to give a clearer picture of what we are doing. Our work is of the greatest importance and the share taken in it by each HRA is greatly worthwhile. Pick your part of the job and give it all you can. Never forget the shining goal which we may possibly be able to reach in this generation. Hold the FAITH. Help to lift again the torch of the ancient “True Light.”




CIGBO, the imaginary personality behind our very real “kitty”, has, with the help of several of his very generous HRA friends, managed to save enough over and above expenses in his cigar box to have a very special celebration on his second birthday – which is also the birthday of the HRA. He plans to have two aka candles on an aka cake covered with whipped cream. And, to cap the climax, he has a present which will soon be ready for each HRA and which will be in the mails early to be sure to reach the proper destination in good time for the great day. February 1st, 1950. His “presinks” may take so much time on the part of “boss” here at the study that the sending may have to replace the next bulletin.




I know that there are a number of HRAs who, for various reasons, do not get HRA Meade Layne’s ROUND ROBIN magazine. As I often write articles for RR and take up matters that I wish all HRAs to know about, I have plans to mimeograph a few extra sets of the articles before sending the cut stencils to be used in San Diego. My request is that those HRAs who do not see RR and who would like a set of the sheets giving this one article, drop me a line to say so. Regular subscribers, should they wish extra copies of the articles for some purpose, may also ask for them. Write to me, not to Meade Layne.


A FINE PICTURE IN COLOR of fire-walking on the island of Bequa, in Fiji, is to be seen on the back page of a January (early) issue of TIME magazine as well as January COSMOPOLITAN and probably other journals. It is part of a whiskey advertisement. It shows the new trend of the times when such a picture is presented on its own merits to the reading public. About ten years ago a Los Angeles paper showed pictures and gave a description of Indian fire-handling at Palm Springs only to follow up with long articles to explain that no actual magic was involved – just tough hands. In passing, we may note that the first frantic efforts to deny the flying saucers or to throw them out of the news bogged down. Today they make the front page. How times do change!


HRA Dr. Nandor Fodor (address given in late bulletins) again has a small stock of his pricelessENCYCLOPAEDIA OF PSYCHIC SCIENCE, if you missed getting one when first announced.


HRA Margaret Gaddis writes delightedly to say several HRAs have sent to her for copies of her book,HOW TO SAVE $1.000 A YEAR AT HOME, as recently described in a bulletin.


HRA E. Dudley Haskell, head of the AMERICAN SOCIETY OF RADIESTHESIA, reports growing interest on the part of HRAs and a corresponding call for the instruction material and for membership. (791 Park Ave,. New York 21. N.Y., not the address given several months ago.) He also gives kindly warning to make our own code to use with the pendulum in identifying “yes”, “no”, “sick”, “well”, etc., when testing with the pendulum. Do not change your code upon reading of another’s method or you may confuse your subconscious self sadly. MFL




YOUR SMILE is the title of a song, the words and music of which are by our own HRA Ethel Mary Robinson. Publishers: Nordyke Publishing Co., Hollywood 28. Calif. A few post cards sent to your local radio stations asking that it be sung will help get this delightful song before the public and selling.


FROM AUSTRALIA comes the news that a music composer has put our “LITTLE PRAYER,” as given from my pen in earlier bulletins, to music with a slight word change in one line to make it better. A copy of the music has been requested.




Proof positive has been sent in by HRA Dr. A.J.P. who received an instant healing of a crippled leg. It was suggested by one of the HRAs that this very valuable case might be certified for all and sundry if original “before and after” x-ray pictures were available and placed in our files. The suggestion was sent on to Dr. A.J.P. and he at once furnished even better proof: photo-copies of sworn and notarized statements from two people who, at his request, had examined his bad leg shortly before the date he had openly announced would see the healing performed, and who had, after the healing, again examined the leg and found it normal. There was also a letter signed by an M.D. and a witness, giving the measurements of the leg and showing that one was two inches shorter before healing.


Dr. A.J.P. (who has such a large practice and so little time to answer letters that he begs to be left unidentified) told his story in a letter after reading SSBM almost two years ago. His letter was reproduced in our First Report Bulletin. As some of you may not have this old bulletin at hand and, as it is so easy to slip into long-used ruts of thought habit and so to disbelieve, and, because such healing is the thing the na kahuna accomplished – is accomplished at shrines and is OUR GOAL of accomplishment as HRAs, I will give again parts of the letter to refresh our memories.


“On October 26, 1903, I was thrown from a high tank wagon and run over, crushing my right femur. There were a hundred pieces in the break, and more. When healed, the knee was stiff, with the patella on the right side of the knee. A large bony growth covered the break. The femur was exactly two inches short and the bone crooked, so that I could point my toes backward. Having one short leg caused a sacroiliac slip which in turn caused sciatica in the left leg. I was confined to my bed for a year and was kept housed up for several more. I was told by physicians that I would never walk again and that I would probably die. My need for a perfect right limb was great, also my desire. After being in a crippled condition for a quarter of a century I concluded that it was possible to grow a perfect leg, but did not know how to do it. I had that desire, I knew what I wanted beyond a doubt, and knew that I would get what I wanted. Failure never entered my mind.


“On the morning of April 1st, 1929, I decided to grow a perfect leg THAT EVENING. Contrary to most teachings, I told more than twenty-five persons that day that I was going to grow out my leg that night. Three examined it carefully. The rest ridiculed the idea.


“That evening I sat down and looked at the clock. It was just ten-thirty. I relaxed thoroughly, raised my vibrations – by breathing, inhaling and exhaling to the top of my head – then stated my desire clearly: ‘I want a perfect leg now.’ Instantly the knee-cap was moving into its proper place. There was a tremendous pull on the thigh muscles but no distress or pain. It only lasted for a few seconds. I sat some time before I moved for I did not want to interfere with the healing. When I looked again at the clock it was exactly ten-fifty. I arose and walked to the basement to fix the furnace. How wonderful it seemed to walk like a human! (The leg had been completely restored to normal in length and all.)

“I was conscious of a certain contact and Huna may have the explanation. Whenever the contact is made, the results are certain. Only on rare occasions have I been able to, or should I say privileged to, make this contact … The ‘LIGHT,’ as my patients call it, seems to dovetail with and compliment the Chiropractic adjustments (which I make) perfectly. With its use, most anything seems to be possible to correct. A broken bone is knit in from twenty minutes to an hour, according to its size; scar tissue and birth marks are removed etc., etc.”


Now let me give parts from one of the two affidavits just received. Names will, of course be left blank.


“Ernest W. being duly sworn, deposes and says: At the office of A.J.P. on the morning of the first day of April, A.D. 1929 he, the said … carefully examined the right leg, knee and thigh of the above (A.J.P.) and found said leg and thigh to be two inches shorter than the left one; the right kneecap situated on the outside of the knee which was greatly deformed having both bones above and below enlarged and of a peculiar shape. A large irregular bone growth was found on the femur about two-thirds up from the knee.


“A.J.P. then stated that he expected to grow said deformed and crippled limb into a perfect one on the evening of the above named date.


“I, Ernest W. H., again visited said office of A.J.P. on the morning of April 2, A.D. 1929, exactly twenty-four hours after the above named visit and found the above described leg knee and thigh in normal, perfect and excellent condition. Said limb was the same in length as the left one, kneecap was on the front of the knee, femur was straight, smooth and of proper size. As nearly as I could see or detect, both lower limbs were exactly alike and said A.J.P. walked without his usual limp. A complete transformation had taken place or occurred within said leg, knee and thigh within a period of twenty-four hours.

(Signed) Ernest W. H.


In the light of our recent interest in brain radiations, and of the discussion of the possibility of raising something we speak of as “our vibrations,” it is evident that we need to experiment and train, try and experiment some more, to see if we can learn to “raise our vibrations” at will, and can come to understand what it is we raise, and exactly HOW. The pendulum should give us the means of testing “before and after” as we experiment. The breathing in and out, with the idea held that we are accumulating and sending more and more mana out to the Aumakua through the top of the head, should be an excellent combination of actual mana manipulation and a physical stimulus – the latter, as we are learning, being far more important than was at first realized – perhaps the entire body and soul of ritual or ceremonial magic, be it simple prayer, a church mass or a savage’s mumbo-jumbo. The na kahuna symbolized this preparation by words meaning “a sacred stillness” which was assumed “as if one were in the presence of a god” (dictionary). The breathing became heavier – ha – and the prayer was delivered to the Aumakua, evidently with a large supply of mana to be used in forming the answering condition, and with the thought-forms to act as molds of the condition – and the “little balls” symbolizing the thought-forms. The root na in mana means “to quiet.” Note the same root in ana. It may be our dielectric. (The root ma in mana means “light, active, swift”.) Check also page 395 of SSBM andho`ano as “reverencing” also as making the “seeds” or thought-forms and transferring them to the Aumakua.


I shall welcome any report on attempts to “raise the vibration,” with or without the pendulum used to measure the “vibration,” and with or without the thought of the top of the head (an idea derived mainly from India – “Door of Brahma”). (If the mana is primarily resident and is mainly stored in the low aka or shadowy body of the Aunihipili, the top of the physical head would be only figurative. It seems more probable that the symbolic idea of “UP,” as used to denote the “Higher” levels of consciousness, the na Aumakua or Higher Beings, may have been at the bottom of the more literal teaching that the force moved up to the top of the head and rose thence to the gods.)


The condition in which the “vibrations” are raised may be marked by a deep emotional reaction on the part of the Aunihipili. Reverence, worship, love, faith – all these and more – may be connected with the raised state in which they seem to take on fresh meaning and verity. In this testing, however, do not forget that you must have in mind something well thought out to pray for in trying to make the contact and in making it, through the raising of the vibrations, be they of mind or body or both. The usual idea is that the human or lower vibration is raised to match those of some Higher Good. On considering this concept logically, it seems asking an impossibility of ourselves while we remain a part of the lower levels of being.


The na kahuna left us the clue to their method in their word hoo`ano`ano, “to be solemn, with the idea that an invisible spirit is present” (the Aumakua?). The roots give the following meanings, once you are slightly initiated into the secret meaning: ho`o is “to cause or do,” ano is “seed” (symbol of the thought-form), “image, likeness of a thing, to have form or appearance” (on the level of the Aumakua), “to transform a thing” (as changing the present conditions for better ones), “to CHANGE THE STATE OF A THING.”


Also, see what you can make of the word for “to raise up,” nui`nui. The root nu means “To think, reflect on or ruminate.” Also, “deep, intense feeling” (all feeling is from the Aunihipili, not the Auhane, according to Huna) “expressed in the sound of the voice.” The root i means “TO CREATE or beget.”Nui`nui means “to increase in size or to raise up”. (Increase the size of the mana charge? Raise it up to the Aumakua?)


A further hint may be had from the word ho`o`iha`iha, which has two meanings, (1) “To be intent” (as one is when making the above effort) and (2) “To draw tightly, as a rope.” (Rope, cord and thread are all symbols of the aka cord-thread connecting us with things, especially our Aumakua. A twist of aka threads becomes the cord or rope) symbolically stronger the more often used or “drawn tightly”). The root ho`o is “to cause”; i is to “create or beget” and ha is “to breathe hard.” The root i also means “To speak,” and you may perhaps take this to mean that you can exert a creative ability as you speak your prayer – as you describe the things desired with the intention of CREATING an actual counterpart of them in the aka substance of the thought-forms. This seems very obscure and difficult to us now, what with the strange words in another language and the hidden meanings. But it is very certain that, once we and our na Aunihipili get the idea digested and learn through practice to use it, the actual work itself becomes incredibly simple. We were astounded by the utter simplicity of the fire-walking prayers and rites when HRA Charles Kenn became an initiate fire-walker and reported the details to us.


Many HRAs have written to ask me what Dr. A.J.P. told me that I did not pass on in the Report Bulletin – and I wrote to him in my turn to ask for more details. All of us find it very difficult to realize that such miracles can be wrought so simply and with so little outward activity. “Unless ye become simple, like little children” seems to apply here – but it applies ONLY after we first become “wise as serpents and harmless as doves” – wise concerning the “Secret” of Huna, and grounded deeply in the basic doctrine of “Non-Hurt” which in turn points the way to freedom from guilt fixations that close to us the symbolic “path” to the na Aumakua. We do things daily which seem to us so very simple, such as writing our names, walking from room to room, speaking to our neighbors. We forget how long it took us to learn to do these things, and at what pains before they could be done with the present simple and thoughtless ease.


A letter came to the Study a few days ago from HRA Mrs. O.B. in the Dakota farm region. Her letter is much to the point. Here is a part of it.


“I have meant to write for some time and tell you of a couple of my experiences. I’d like to know if Huna is that easy, or if it was merely a coincidence.


“Last harvest we had a cow that accidentally broke her hind leg above the knee, in the large thigh muscle. After about ten days she got so she could not get up and was down about a week. I had been thinking of trying to heal her, so I did as nearly as I could understand, following the directions for accumulating mana, making the prayer-action, and laying on hands on the broken bone – the leg was terribly swollen. She turned her head and looked at her leg and at me. The next day she got up. I only did it twice, a few days apart, but she improved steadily. In about two months it was entirely healed and natural and perfectly straight. The miracle is, I never before knew a cow critter to recover from such a hurt, even with a vet and all the help he could give…. So I wonder.”


Speaking of laying on hands and healing with great simplicity, I wish to mention the work done since last bulletin by HRA Ted, of whom I promised more news. The pendulum shows a very great natural supply of mana. He is a large and powerful man. Healing by laying on hands and simple silent prayer is nothing new to him, but the Huna theories that explain what happens are both new and fascinating, as is the use of the pendulum, to which he took instantly, like a duck to water. Shortly after Ted agreed to run tests for us, a call came to me for TMHG help for an elderly gentleman, father of HRA D.P., living in a beach town about thirty miles from Los Angeles. The father had been unable to retain food for several days and his trouble apparently was a recurrence of a similar stomach bout which earlier in the year had hospitalized him for some time.


Ted drove immediately to him, placed his hands on his stomach and made his prayer. Immediately there arose a great bowel rumbling and working of the lower stomach muscles. This ceased soon, the pain and sickness passing, and within a half hour the patient was out of bed and having the first meal in some days. He had lost sixteen pounds, was very ill, and was scheduled to go back to the hospital the next day. On the following day he ate larger meals than usual, felt some of the trouble returning, and a second treatment was given. His wife was also treated on the first day and relieved of a shoulder pain of some weeks standing, so that she could again raise her right arm and use it normally. Both have reported no need for further treatment, and several days have now passed.


A man in the last painful stages of internal cancer and given up to die in a matter of days, was treated only in the hope of easing his great pain. He had not slept for eight days, was unable to eat, and was very weak. Several treatments have been given and more will be. The patient has been amazingly helped, has had good sleep, only a little pain, has been up and around, has been able to eat, has had a very stubborn bowel stoppage made right in a few minutes, and shows such improvement that he has become confident that he will recover.


Ted now tests all proposed patients with the pendulum to see if treatment will be successful, and acts accordingly. So far it has been 90% right. Tests continue. This seems to be the slow healing of Huna, not the instant.




Cigbo’s Birthday is Coming!

February 15, 1950


For Huna Research Associates

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


From Max Freedom Long

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





 Cigbo thanks you all for your appreciation of his “brithday presink.” The many birthday cards and presents sent in return have marked the month-long celebration, and when it ends on February 28th – which is the actual date of the setting out of the first cigar box to serve as our “kitty” – Cigbo will unveil, with much pomp and ceremony, to say nothing of purrs, meows and rubs, a brand new PIGGY BANK to hold his individual savings against the next year’s birthday.


CIGBO WISHES TO EXPLAIN how he came to get to be such an “espert” kahuna and succeeded in lopping off some years on the picture he sent out of “boss.” Here is his explanation: “All you Aunties and Uncles remember how this year I asked Sandy Claws to send us a clock that would run backwards. Well, he DID, by way of Auntie M.C., who sent me a real gold watch. She explained with devystating logic how this watch will not run. But, as time cannot stand still, IF it does not run forward, it must be running BACKWARD!!!!! That was logic just like in most of the books boss has on his shelves, so it had to be true and so I let it work. Because I only had one pitcher of boss which was a large head, I put that pitcher and the watch together on my shelf a while – and there you are! Me, Cigbo, kahuna nui! By next year [I mite] be able to send you a pitcher of him back in rompers! If any of you want to be fixed up in the same way, just send me in your pitcher and I’ll put it on my shelf with my backwards watch and let nature take its course.”


NOTICE PLEASE that this bulletin is No. 26, and that, as was announced, Cigbo’s birthday present would replace the bulletin which would ordinarily have come out under the date of February 1st. All HRAs are asked to note that there was no February 1st bulletin and not to write in asking for one.


THE ENCYCLOPEDIA OF PSYCHIC SCIENCE, by Dr. Nandor Fodor, and which is constantly mentioned inSSBM, is still available. The price is $7.66. If you plan to get one and wish to start saving in a teapot on the top shelf against purchasing one of these expensive but invaluable books covering the field of psychic phenomena, write to me and I will arrange to have one sent to me here at the Study to be held for you – lest the supply give out too soon for you. I now have an extra copy in hand for anyone who wishes it. If you order directly from Dr. Fodor, (Park Sheraton Hotel, New York 19, N.Y.), be sure to say you are a fellow HRA as he may also have a few put aside just for us.


THE NEW MIMEO BOOK ON FLYING SAUCERS, called ETHER SHIPS, by Meade Layne and his associates of BSRA, gives all the theories covering this fascinating subject, stressing the one that they come out of the etheric planes etc., is now available. $1 each or 3 for $2 – to give you extras to lend. It seems very important to spread the word of the etheric theory of origin as given often by the Mark Probert spirit communicators and as accepted by occult students of many ages. The material enclosed in this new book promises to be most exciting. As you who get ROUND ROBIN know, it has been predicted that soon we may have new and important appearances of these strange objects, and that certain events might start a panic of the first order. It is what people do not understand that stampedes them.




(Address Meade Layne, HRA, 3524 Adams Ave., San Diego 16, Calif.) Its first article in the January issue has resulted in a flood of comments via letters arriving at the Study. This article is by Meade Layne, and is titled, THE FISH AND THE NET. It boils down into 3 pages the wealth of a great mass of material from the there-living friends given for us, the here-living. The veil does grow thinner. The exchange of information and opinion assumes ever increasing importance. Until we began to recover the knowledge of Huna, and until this knowledge was freely discussed with the communicating spirits, there was no end of ideas which were all but impossible to get across to us – because of the almost complete inability on this side to understand such things as the aka thread and the manas when mention was made of them in the few over-used and warped words available for such discussions. Let me give a few lines from the communicators to show what I mean.


“From every person’s [body], innumerable threads go forth. The object you see or hear or touch comes into connection with you; call these threads, if you prefer, stresses, lines of force – – or the AKA threads of the Huna. Influences go forth along them; they are all lines of influence.” The title of the article comes from the following. “Man, the weaver of threads! Man, the spider at the center of the mesh of living threads! Man is the fish in the net! But he is the fisherman also, casting forth, drawing in, weaving the meshes coarse or fine. To forsake the figure for hard and literal fact, let man learn to sound the Calls (mantram). Out of Sound, the worlds were born, and your world of objects, and your own bodies. This even your science is beginning to glimpse, as through a glass darkly. There is a sound for health and for illness, for wealth and for poverty, for increase and diminution, for life and death, for joy and sorrow. With the Sound, as has been said, must go the creative thought, the clear-cut wish, the clear, firm visualization of the change one seeks. This is the Mantram, and this is prayer, and the Mantram is scientific prayer.”




A strange communication in a Polynesian dialect, has been received a page or two at a time by automatic writing by one of the HRAs who has no knowledge of such a dialect. Different HRAs have been able to report a few such words, but this is the first time such material made a degree of understanding possible. The form is the familiar one of the poetic and veiled Huna prayer of the na kahuna. HRA Charles W. Kenn made the translations for us. Here are a few lines with the rough translations:


Below is more from another sitting. I give only the translation as few HRAs can translate from the original.

Living from the time immemorial (with) the Aumakua

A fond recollection follows in the mind

The secret prayer is above. (Prayer of thought-forms? MFL) Like a hair (aka thread? MFL) vibrating or whispering softly

The declaration made with the little (lesser) power. (Low mana) With Huna to guide us all (or “is well”?)


THE REASON for giving these inconclusive things coming through automatic writing in this way is that in our HRA work we are still very much in the experimental and exploratory stage. While we have had most exciting and satisfactory results in using Huna, we still have much to learn before we can duplicate the instant healing and other feats of the na kahuna of yesterday.


We cannot afford to overlook even the smallest clue to what may be a larger meaning. Open your copy of SSBM and read on pages 395 and 398 what I had to say about the words ano, hoano and we know that these words symbolized the things done with thought and mana to cause (with the help of the Aumakua) a CHANGE IN FORM or CHARACTER or NATURE (as good or bad) in the part of the future which had already been CRYSTALLIZED or set in our lives.


We know that we must make the mold of the new condition in the aka substance of thought-forms, that we must send these molds to the Aumakua along the connecting aka threads or cord, and that we must keep sending along each day or hour the mana to be used in TEARING UP THE OLD AND UNWANTED CONDITION SHOWING IN OUR LIVES, and then planting, sprouting and GROWING TO MATURITY the NEW or CHANGED condition.


In leaving no stone unturned in our search, we make sure that we will not miss learning any little trick of the trade – any small but potent way of doing the job of ano or “transforming” through our prayer-actions. I say “prayer-actions” to get away from our old concept of prayer – which is a matter of wording a request to a Higher Being and doing NOTHING more.


Many HRAs, especially those newly into the work, fail to realize that UNTIL we learn to use the Huna methods expertly and with the greatest possible schooled ability to concentrate (make the sound thought-form molds) and to collect and use the mana surcharges (in a rounded and completed prayer ritual, and to drain off fixations or to repel spirit attacks), we cannot expect to make a high score in instant healing. There must be patience and more patience as we learn to use the slower “low” magic. A condition of body or purse or circumstances which has been years in building may take a long time to TEAR OUT as a growing plant in the garden of the individual’s future. We must allow for this part of the work. And when the ground is cleared, we must plant and patiently carry water (mana) so that the na Aumakua can water the tender new plant and grow it for us to the fruiting stage. Doubt pulls up the tender little plant and we must then begin with a fresh seed. Faith knows that the seed has been made and is, in itself, the THING in ACTUALITY as it rests in the future. Faith leaves the little plant in the ground and watches in full trust as it grows there behind the veil of our vision.


In working with Huna, we need to know all we possibly can of the three basic things: CONSCIOUSNESS, the MANAS and the AKA substance as a “thread” or as a vehicle for consciousness, or as a conductor of mana flows. In Christianity and related religious systems, the stress was laid on consciousness in man and God. In Theosophy, the stress was divided between the concepts of karma and reincarnation, with a secondary consideration of prana, the seven bodies of man, and the several forms allotted to consciousness. In our work, we must include also the instruments of measuring the basics, as with the pendulum and biometer.




Food for the Soul has been recognized as a great human need down the centuries. In this case it is the Auhane that is fed on concepts, much as the Aunihipili is fed with food.Within almost all of us there is, very evidently, a store of deeply, secretly and silently held concepts which we may call TRUTHS for want of a better word. What is truth to one may not be to another, but most of us seem to have a deep inner sense which rouses and moves within us when certain ideas are presented. The Holy Writs of the ages contain these concepts. Men and women of all the ages have voiced or written the ideas for their friends.


In a recent bulletin I promised that I would share with you some of the things which gave me this inner food or inspiration. In doing so I must warn you that often the concept will not be very logical – often will seem to make little sense on this level of being. But, as you read, here and there you may come upon a bit of tinder that will kindle to your individual spark and burn for you with a fine clear flame – a flame that may momentarily illumine your inner shrine which stands so much of the day in shadow. The right word, or the right rhythm or rhyme, be it in prose, verse or intoned form, may cause the key to turn, the switch to close, and the tingling contact with the na Aumakua to be made, blessing us with some mystical communion in which stirs the seed of deep certainty – of that ecstasy that touches the senses ever so softly and is gone.


HRA Olga Rosmanith, is one who walks with sure steps in the dim realm of inspiration of which we speak. In her little book, FIXED STARS (which I shall draw upon often), she has pointed out the inspirational bits which stand as bright stars to lighten the realm which she knows so well. In her preface, she quotes William James in pointing out the lasting and real value in all such material. He wrote, “The ultimate test for us of what a truth means is the conduct it dictates or inspires.” Let us keep this test in mind as we go along this path with the mystics, saints and sages.


O.R. in F.S. (Olga Rosmanith in FIXED STARS), gives us the following bit from Soeur Therese of Lisieux which keynotes the inner, hard-to-define thing that we all feel when we find the right lines in our reading:


“Sometimes when I read books in which perfection is put before us, the goal obstructed by a thousand obstacles, my poor little head is quickly fatigued. I close the learned treatise, which tires my brain and dries up my heart, and I turn to the Sacred Scriptures. Then all becomes clear and lightsome – a single word opens out infinite vistas, perfection appears easy, and I see that it is enough to acknowledge our nothingness, and like children surrender ourselves into the arms of the Good God.”


O.R. writes: “Pride of the intellect is the hood upon the lantern.”


We cannot go back far enough in time to find a literature whose priceless gems were not tinctured with the perfume of the inner quest. O.R. in F.S. gives us this from the Egyptian BOOK OF THE DEAD.


“O blind soul! Arm thyself with the torch of the Mysteries and in the earthly night, thou shalt discover thy luminous Double, thy Celestial Self. Follow this divine guide and he will be thy Genius. For he holds the key to thy existence, past and future.”


In my recent preliminary search for more Huna information in Early Egyptian writings, I came upon the following material, selected from the compilations of Dr. Brugsch. (Pg. xcii, The Book of the Dead. Budge.):


“God is one and alone, and none other existeth with Him – God is the One, the One who hath made all things – God is a spirit, a hidden spirit, the spirit of spirits, the great spirit of the Egyptians, the Divine Spirit – God is from the beginning, and He hath been from the beginning. He hath existed from old and was when nothing else had being. He existed when nothing else existed, and what existeth He created after He had come into being. He is the Father of beginnings. God is the eternal One. He is eternal and infinite and endureth for ever and aye. God is hidden and no man knoweth his form. No man has been able to seek out His likeness; He is hidden to gods and men, and He is a mystery unto His creatures. No man knoweth how to know Him – His name remaineth hidden; His name is a mystery to His children. His names are innumerable; they are manifold and none knoweth their number. God is truth and he liveth by truth and he feedeth thereon.


“He is the king of truth, and He hath established the earth thereupon. God is life and through Him only, man liveth. He giveth life to man. He breatheth the breath of life into his nostrils – God is Father and Mother, the father of fathers, and the mother of mothers. He begetteth, but was never begotten; He produceth, but was never produced; he begat Himself and produced Himself. He createth, but was never created. He is the maker of His own form, and the fashioner of His own body – God Himself is existence. He endureth without increase or diminution. He multiplieth Himself millions of times, and He is manifold in forms and in members – God hath made the universe, and He hath created all that therein is; He is the creator of what is in this world, and of what was, of what is, and what shall be. He is the creator of the heavens, and the earth, and the deep, and of the water, and of the mountains.”


From the vast and almost too-distant concept of God-the-One, man has always moved inward to that smaller and closer concept in which a fragment of God becomes his own – his Aumakua, his Guardian Angel, his Ultimate Self. We stand on the mountain top and intone in deepest voice the glories of God and the heavens, but we come down from the thin air of such spiritual heights to serve our own small flame on the near and intimate altar of our hearts.It matters little where or how we get our beam of Light, so long as we get it, and so long as it is sufficient to our need.


Conversely, the small flame which is our lamp, may serve to illumine the way for our next step – and perhaps that of a neighbor – as truly as all the flames of the sun – for whose rising some of us may not be able to wait. However, if your neighbor chances to be blind, he will not thank you for your light. He will thank you only for standing clear and refraining from placing stumbling blocks in the path along which he has learned to feel his slow way. MFL




THE KAHUNA PICTURE in the set sent by Cigbo for your copy of SSBM has excited much comment. In an effort to get a line on the powers of the kahuna, I tried holding my pendulum over his picture in the usual way, instructing my Aunihipili to give me, via the pendulum, a reading for his brain or spirit radiation – whatever it may be.


As a result, my pendulum swung off merrily in a strong, horizontal swing that continued steadily for a little over 500 counts. By my scale of measuring, this is considerably higher than the count for the average intelligent person. It is peculiar in that the pendulum movement was back-and-forth and not clockwise as I had expected. My small experience in such matters makes me think that this type of movement indicates a very great power of will and determination – of concentration on a single effort.


If those of you who are making such pendulum measures will try this test with the old kahuna and with the fire-walking chief’s picture as well, and let me know whether they are high or low by your personal “convention” or system, I will be much pleased. A few such tests have already been made and reported, and they agree, in the main, with mine.


A very odd thing has come up about my own picture which is in the set – the large head. My test gave 126 clockwise swings over it. HRA S.P., who is good at the work, ran a check for me and got 146. Perhaps we are measuring something besides brain radiations. It might be that only my Aunihipili is measured. I ran a series of tests with a friend recently in which we first took our mutual brain radiations with the pendulum held over the right thumb tip. We then repeated, asking first for the Aunihipili and then for the Auhane reading. In both cases what we got was a reading split exactly in half for each self. We also tried in various ways to get a reading for the Aumakua of each of us, but could not get the pendulum to move. My friend asked his pendulum if it was possible to get a reading on the na Aumakua, and got a “no” answer.


In making tests on pictures or ink signatures, a good strong magnet is often used to brush across the table and the thing to be tested so that it may be cleared of other radiations. This has been done in my tests with the pictures in the Cigbo set – in case you run a check on them.


ON ZONE THERAPY, authorities disagree, I find. Four different writers have been called to my attention (including Dr. Brunler), each saying that different parts of the hands, feet or other limbs have a connection with particular organs of the body and that the organs may be helped by treating the corresponding parts. Some give points in hands and feet which may be treated (usually by manipulation) to correct systemic troubles involving several organs, or as in the case of colds and disorders seemingly not focused on special parts of the organism.


The older theory divided the body into ten zones, as if slicing downward from front to back the full length of the frame. Thus the little finger of the hand and the little toe of the foot, both being far out from the body center, were supposed to correspond with the outside organs, as the ears, for example. The next layers might correspond with the eyes. The organs would fall into the five zones on each side of the body in line with the toe divisions, and organs lying on the middle line of the body would be represented by spots on the bottoms of the feet – as a central spot on the sole of the foot might indicate the organs of sex. When authorities fail to agree, I think it wise to take their several findings with a grain of salt and make what checks are possible to an amateur. Dr. Brunler says that the best check he can recommend is to use the pendulum and keep asking about correspondent parts and organs until the needed information is obtained.


On my part, I suggest that we keep strongly in mind the fact that the Aunihipili is very prone to accept suggestion and, IF A PHYSICAL STIMULUS IS USED as a part of any treatment, the suggestion may be very powerful. For instance, if I believe that by rubbing the inner front angle of my left great toe, I am opening a closed absorption point so that needed earth radiations can be picked up and carried to my sick right eye, there will be brought into action both of the all-important elements known and used in Huna for so many centuries.


I may be all wrong or partly wrong about my guess in this matter, but from my impersonal survey of the books and my talks with three HRAs who have tried out the various systems, I have come to the tentative conclusion that the field is still very much open for exploration in the light of the Aunihipili, the mana, the aka and the effects of mentation – be the latter suggestion, belief or something else again.


CONFLICTING OPINIONS have been met in my efforts to find out for us just how the various instruments are constructed, such as the biometer which uses a pendulum for indicating radiations, and the “electronic” instruments, such as the Abrams “Pathoclast” in which the operator substitutes a rubbing plate for a pendulum and tells from the feel or sound of the fingers, when rubbed on the plate, what the reading may be. The pendulum swings back and forth from the body of the operator of the biometer in getting a correct reading of certain things. The sound of the fingers vibrating when rubbed on end on the glassy surface of the rubbing plate, may cease to indicate a similar point for reading on the electronic machine.


Where the major conflict of information comes is concerning the mechanisms INSIDE the box of the instruments. An HRA who owns a Bovis Biometer (as well as many other of the Bovis instruments), tells me that inside the box there is nothing. Another HRA tells me that under the lid the biometer is “wired for dielectric radiations and there is a dielectric condenser under the lozenge” – under the square plate over which the pendulum is swung. I saw the inside of a “Pathoclast” instrument and checked with one who knows them well. There was nothing inside the case but the back of twelve simple ten-point switches, all connected in a regular circuit with metal wire, and the wiring attached to the rubbing plate at one end, while being extended, a clip and handle at the other [end] to contact the patient or a “specimen” from a patient, to be tested or used to send out the radiations of the “treatment.” I should very much like to have anyone who can, furnish me with information as to the wiring, condensers, coils etc., of which they may have knowledge.



Using Instruments in Conjunction

with the Pendulum

March 1, 1950


For Huna Research Associates

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


From Max Freedom Long

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



The arrival at the Study of a set of instruments from France for use in conjunction with the pendulum: the Bovis Biometer, Tera Meter, Radiograph, Bioscope, and Dosimeter Jumelle. (These instruments no longer obtainable. Loaned by a HRA, Dr. Hanoka.) Description of the instruments and a discussion of their possibilities in Huna testing and experimentation. A note on the “electronics” instrument used in diagnosis and treatment. The evident use of mana and the aka threads by successful operators. Drawings. Success of mana test with such an instrument by a doctor HRA. News of project results. Letters, reports and comments.


THIS BULLETIN will probably be a few days later than usual in reaching you. Cigbo, who always takes the blame for everything for us, wishes to make the following statement: “To All My Aunties and Uncles: Blame the Bullington being late ON ME. In fact, you can blame anything that goes wrong at your house on me too. I won’t mind, and I betcha you’ll all be sprized no end to know how much it helps to have someone like ME to blame things on.


“Boss gets to feeling all hot and bothered when he gets away behind with answering your letters – like he has been getting wurser and wurser until he’s two weaks behind now. Then I give him a rub and a lick and tell him not to fuss but to remember TO BLAME IT ALL ON CIGBO, and then he cheers right up. I guess I’m about as magik a kitty as even a great kahuna’s cat. Anyway, all of you recomember and blame me. I’ll do pennances for you and all that, escept that you got to recall my ONE weak point. Maybe you didn’t know it, but I got a complex too, just like the rest of everybody. Mine’s about puddles and about being spanked with a roll of newspapers. I think something musta happened early in my kittenhood connected with them two things for I simply CAN’T STAND to be blamed for the first, or to be upset by the use of the second. But anything else goes. (Signed by paw) CIGBO”


FLYING SAUCER AND FIRE-WALKING articles both appear in TRUE “The Man’s Magazine,” now out for March. The saucer was seen and is reported on by a naval officer. Some interesting drawings are given in an effort to show how such a saucer might be powered. Of course, nothing is given to explain the origin of the flying objects, and HRA Meade Layne’s explanations in the BSRA releases and in the new booklet on the subject (announced in last bulletin) remain the only ones that make sense. The fire-walking article is the usual type of report on the externals of the “walk” but in it the author gives some good sidelights on native life and customs in Fiji, and there are a couple of rather good pictures for your collection, if you happen to be collecting such items.


A SET OF BOVIS INSTRUMENTS for use with the pendulum have just come in on loan through the great kindness of HRA Dr. Hanoka. They include six different instruments which I list:




Tetra meter

Dosimeter Jumelle for testing assimilation

This has a matching half which I have counted as an instrument [used] to measure deficiencies.

Bovis Bioscope


The instructions for use are all in French and will take a bit of work to get correctly in mind. I am much pleased to have the opportunity to study this group of instruments, all of which are designed to be used by one able to get results with the pendulum.


After a careful examination, I find nothing mechanically new except the use of sheet mica over which the pendulum is swung and through which some manipulation of the mana or dielectric flow may be accomplished. No other sign of condensers or “wiring”.


THIS PENDULUM AND ELECTRONICS MACHINE BUSINESS is proving to be more and more exciting and promising each week. In the last bulletin, I asked for any information to be had concerning the electronics instruments such as the Abrams Pathoclast or later variations. I got scattered bits of information and will welcome more.


IF YOU ARE BORED WITH THIS SUBJECT skip this page and the next – and receive my blessing in doing so. The things going into the bulletin cover several lines of thought and investigation. and no HRA is expected to be interested in ALL of them. As I now see it, everyone has been trying with might and main to (1) find out at what rate the organs of the body vibrate and (2) to then invent some way to force a sick organ which is vibrating out of tune back to normal.


In the study of Dr. Brunler’s findings and conclusions, as given in other bulletins, the vibratory rate of the organs is measured by the use of a pendulum in connection with a long rule which is marked off in terms of distance from the point over which the pendulum is swung during the test. For instance, if one is testing the condition of the patient’s heart, a contact is made between some part of the body where heart vibrations may be picked up, and the biometer slide-block which is moved along the rule until the right distance is discovered. This distance is determined by watching WHEN the pendulum swings exactly on the to-and-from line on a plate at the end of the long rule. If the “reading” on the rule is less than average, the heart vibration is said to be low and the treatment is to manipulate points on hands or feet which act as antennae to pick up earth or other vibratory radiations which normalize the organs.


The biometer type of instrument seems to be for diagnosing or measuring frequencies of dielectric activities rather than for treatment to restore the normal vibration to an organ which is ill.


The Plastoclast type of instrument, such as was introduced by Dr. Abrams and which is still the center of a war of opinions, is, at least in the instruments I have seen, nothing more nor less than a biometer in which the pendulum and the plate over which it is swung is replaced by a postcard sized “rubbing plate.” We all, as children, have tried rubbing our finger tips down a window pane to make a shuddering sound. In the Pathoclast, the same sound is made by rubbing with the fingers. And here is the thing that surprised me: the shivering or creaking sound STOPS under the fingers of the operator ONLY when the correct distance on the ruler (or the wire in case of the Plastoclast) is reached, as between the rubbing plate and and the patient or a “sample” from the patient, which is usually a drop of blood on a bit of blotter.


The series of imposing electric-type dial switches on the panel of the Pathoclast have but one possible function and that is to make the total length of the wire from patient to rubbing plate longer or shorter. A turn of one point on any one dial shortens the distance about one-eighth of an inch. (There are no coils or condensers for the reason that no electricity is used in the machine.)


Now take a rough example. Say the patient’s blood “sample” is placed at one end of the Pathoclast wire (ruler would be as good) and is slid along the wire to shorten the distance, (or the many dial switches were turned little by little to shorten the total wire length in the dielectric “circuit”) until the creaking sound under the rubbing fingers of the operator comes to a place where it STOPS. Then the “reading is taken.” This reading is nothing more or less than the LENGTH of the wire between sample and rubbing plate. However, it is customary to read the setting of the dial switches, these having positions numbered from 1 to 10. If a single panel machine with the usual twelve switches is used, the reading might run into twelve or more figures – very imposing, and utterly meaningless except IN TERMS OF THE TOTAL DISTANCE BETWEEN SAMPLE OR PATIENT AND RUBBING PLATE.


When using the Pathoclast type of instrument, no special part of the body needs to be placed in contact with the far end of the wire. All that needs to be done to test the vibratory rate of the patient’s heart or liver or eyes is to THINK of his heart, liver or eyes while rubbing the plate. The subconscious of the operator would then (as in swinging the pendulum to ask questions about different organs) see to it that the proper organ, and it alone, was measured.


It was because of this necessity of possessing a skilled and entirely reliable subconscious in the operator that only a very few men or women could use the Pathoclast. This also removed it from testing by the usual laboratory methods, and made the instrument fall outside the boundaries of accepted “science”.


Treatment by the instrument is based on the assumption that, if an organ is below the normal in vibrations or some vague thing such as “electronic potency”, it could be made to rise to the normal by simply lengthening the wire on the machine to the normal length and then letting the instrument act as a means of correcting the slowed vibratory rate. I believe that at first, if not later in the history of this type, the operator kept rubbing the plate during the treatment, striving to find a time when the creaking sound stopped and he could say that the sick organ had, at least for the time being, been restored to normal vibratory frequency.


In late years, so I am told by one friend, it has been thought necessary ONLY to set the machine at the normal reading position and that it would automatically perform the healing work. Under this theory, a doctor with a dozen machines and with a patient or “sanple” from each patient, be he near or far, in contact with each machine, could treat on a large scale, with little effort, psychically or otherwise. Treatments were given from San Francisco to London as easily as with the patient right there.


Another practice is to sell or rent a machine to the patient for self use after the preliminary examination has been made to determine how the dials should be set for the individual case.


I have a number of friends who believe that they have been much helped by treatments of these two kinds and other friends who have seen no help at all – one of the latter after spending over a thousand dollars.


The medical fraternity has condemned the Pathoclast but has tried some experiments by way of creating artificial electrical doses aimed at restoring a natural electrical or vibratory condition in sick organs. At present, aside from the X-ray type of therapy used to kill certain tissues, nothing has come of the efforts except the use of high frequency electricity in the diathermy type of instrument, whose main purpose is to heat deep tissues, as in treating joints with heat.


Medical use of electricity, including colored lights, remains entirely mechanical. The Pathoclast and biometer type of instruments fall entirely in the field of the PSYCHIC SCIENCES and, so far as I can see, will never be able to leave that field.


THE REASON FOR our interest in these matters as HRAs, is that Huna explains the psychic type of instrument down to the ground. And, on the other hand, the successes in diagnosis and treatment obtained through the use of these instruments or related methods give a very excellent further proof that the ancient Huna theory is correct in so far as we know it. [LANI: Don’t get your hopes up. Nothing ever came of these inquiries. We just looked at them, they “failed in their promise”, and we went on…]


We know that a drop of blood from even the most distant person MUST have attached to it an aka thread, and we know that a good psychic can follow this thread to its source for telepathic contact, or for purposes of diagnosing with pendulum or Pathoclast the conditions in the health of the distant person.


We also know that telepathic treatment is then possible. All the “absent treatment” of modern times rests on this aka contact and the sending of mana and thought-forms along the threads. Our own TMHG work is based on the same thing, contact being kept up by means of the letters here at the center.


However, unless we see clearly the great importance of the Pathoclast as a PHYSICAL STIMULUS in making the treatments, we miss half the significance.


Consider the Pathoclast operator who is making a treatment with his patient sitting with the far end of the wire of the instrument in his hands and the operator rubbing the plate at the other end while EXPECTING the instrument to show by the stopping of the creaking sound that the organ has been brought back to normal vibration. There we have the doctor holding the picture of the NORMAL condition in his mind – making thought-forms of it and desiring the condition to be realized. The faith he has in his machine is there. His rubbing is also a grand physical stimulus – to impress the Aunihipili of both patient and operator and hold attention on the work being done. The wire makes a fine contact between patient and doctor to carry the mana and thought-forms of the healed condition to the patient. Not a single Huna element is missing. And we may still find that a given length or distance, as indicated in the rule of the biometer or the wire in the Pathoclast, may actually have a tuning effect on the dielectric or mana current or radiation which moves ONLY as directed by the Aunihipili, and ONLY if an aka thread is also laid alongside the rule or the wire. We know that the length of a string determines the sound it can make in a musical instrument. We work with wave lengths in light and electricity. Already we have made fine progress in this end of the field and there is no telling what important things may lie ahead as we push forward.


The Bovis Biometer is mounted on a thin board. A paper covered mica plate at the right is marked with cross lines above which the operator swings the pendulum. The reading is taken on the ruler at left which carries numbers, when the pendulum swing is on the vertical line.


Contact is made with the thing to be measured by placing it in contact with the ruler and then moving it from the far end toward the pendulum plate by easy stages while the pendulum swings. Markings on ruler may be arbitrary and part of the “convention” arranged by the operator with his Aunihipili. Variations of the Bovis biometer are in use, as the Brunler-Bovis instrument which carries a longer ruler and a slide to move along same. To the slide may be fastened a silken cord running from the head of one having a brain radiation reading. The tip of the thumb may, at the same time, be thrust into a hole in the slide block. Reading in this case is in A.U. units as marked on the ruler.


The metal clamp above at “A” is held by patient or is clipped to the “sample” from him. Dial switches usually are mounted in groups of 12, but several such groups may be added, thus lengthening the wire or circuit which runs from rubbing plate through each switch in turn and then out to the patient or “sample”.


Above is a rough drawing of how the dial switches look from the back of the Pathoclast panel. Follow the arrows and you will see how the movement of the arm on the dial does nothing except shorten the wire length as a whole as the switch is turned in one direction, or lengthen it if turned in the opposite direction. There is no coil or condenser action in such switches. Both dielectric force and mana flow along nonconductors as well as electric conductors so cannot be confined to coils and subjected to the action of condensers in the way common to electricity. Mica and crystals may have some effect. Comments and suggestions or information and corrections are requested.


A CORRECTION has been suggested for the statement in last bulletin in which I said that Olga Rosmanith had learned to walk with sure steps amongst the inspirational things of this world. She writes to say in all modesty that I have rated her too high in this matter and that she still must feel her way. Perhaps, had I been more adroit, I would have said that in collecting the inspirational materials to be found in her book, FIXED STARS, she showed a great understanding of the mystical thing of which inspiration is built. Without such understanding she could not have written the inspiring lines that top and introduce each of the hundred pages.


For instance. consider the insight that allowed her to see far beyond the face meaning of this bit from Cicero:


“Friendship can exist only between good men.”


I was slightly surprised to find this line in the little book. But, upon questioning its wisdom, and after trying in vain to recall any true and lasting friendship between evil or greedy men, I came to realize that here was a line worth writing on one’s heart. Do as I have done – preach yourself a dozen sermons on this text. Then begin with endless care to make yourself GOOD enough to deserve and reciprocate the friendships which should bless your days.


O. R. wrote as a page heading, just there, these significant words. “Friendship can be bought – by its own precious coin.”


I have found that if one memorizes a passage now and then, and so preserves it in the realm of the Aunihipili, it will be a lasting source of inspiration – a plant within which will grow and provide shade for your parched spirit when the traveling is hot and tiring. I select to hand on to you for this purpose a gem which O.R. found in the writings of George Eliot.


“Blessed influence of one true loving human soul on another! Not calculable by algebra; not deducible by logic, but mysterious, effectual, mighty as the hidden process by which the tiny seed is quickened, and bursts forth into tall stem and broad leaf, and glowing tasseled flower.”


Here are other passages which offer inner food:


“All that we are is the result of what we have thought. It is founded on our thoughts. It is made up of our thoughts.” Confucius. (Note: This is one of the most famous mantrams. I have joined in its slow, deep and measured recital many a time in a “heathen temple” in Honolulu when I was striving for “Realization” in the Zen way. Use and grow into this mantram. It is one of the very best.)


“For true worship, only God and the human soul are necessary. It does not depend upon times, or seasons, or occasions. The sacred books, the inspired writings, all come from the same source – God. God speaking through the souls of those who open themselves that He may speak.” R.W. Trine


I would like to hear from you and to know how you react to this page of the bulletin. Is it worthwhile to you? Should we keep on with it? Would you prefer leaving it out for more Huna materials?




THE TELEPATHIC MUTUAL HEALING GROUP WORK continues right along, even if not mentioned in each bulletin. Should any change be made in it or the time schedule, I will give advance notice. (Three letters recently asking if TMHG was still serving.) The answer is YES – and with a splendid average of good results. I have on my wall, so that I may look at them and try to send them as the telepathic test signal, two pictures of green and flowering valleys. The first has been there for some weeks. The second recently arrived from a HRA who sent it along to show as nearly as possible what he picked up. There are many striking points of resemblance. I also have a large map of the Pacific from Java across to Florida. You may pick up Australia or Hawaii in addition to the green landscapes and hills.


Enough letters reporting good results have come in by now to make a small book, and more arrive daily. Today one came telling me, “I’ve never seen anything heal so fast as the burns on my arms – fingers a little slower.” … Circumstances also respond often. One HRA recently received help for a heart condition that enabled her to take a trip and then get back to her work. Following that, she had an astounding run of good things come to her from unexpected sources.


Those of you who are not getting your share of good things from your work in TMHG should re-examine your ways of working. The help is there if we do our parts correctly. One works quietly, but with fervent desire. One asks to be cleansed and to have the offering of mana cleansed and made perfect … and its return flow used to cleanse us on our lower levels – also correct the sordid in our lives and surroundings. I use the old lines from the song, “Cleanse Thou my soiled face with the abundance of Thy grace.” These lines have deep roots in memory in my Aunihipili and it responds to the words and ideas behind them with an uplift.


From the letters which I get from those who fail to get results, I learn that much failure comes from dwelling on the condition that is oppressing instead of the condition desired. The na kahuna taught that once the prayer for the new condition had been made, one had to keep the mind constantly on IT and give as little attention as was humanly possible to the old and bad condition. One minute of complaint and doubt can undo days of building in prayer actions toward what is desired. Do not pray negatively and say, “Heal my sore throat and take away this terrible cold.” This mention of the condition acts as a physical stimulus on your Aunihipili to cause it to keep the condition. The na Aumakua know what about us needs healing. All we need to do is to make contact and picture with all possible strength and stubborn singleness of purpose the condition which we desire to have brought about in our realms of health, wealth, happiness and SERVICE. Do not forget the last item. If you do not plan to help, how can you and ESPECIALLY your very literal Aunihipili, ever expect to be helped?


NOT ALL COMMENT IS GOOD. Here is a gem that I enjoyed very much. “To tell you the truth – the apsolute truth, sir – your book deals with the negative forces. Which is very dangerous for a person to temper with. Sooner or later he will become a pray to the powers of darkness. You are selling your soul to the devil. Your hart is indeed wicked.” (I guess that will larn me what’s what!)


NO HRA GROUP THIS YEAR is at work in Los Angeles. I mention this because of the many letters from HRAs saying they hope to visit Los Angeles soon and have the pleasure of watching group work conducted.


I have made no effort to continue group work here this year owing to pressure on my time here at the Study and to the lack of time and desire on the part of former members to get down to continued and definite experimental work. Groups seem usually to fall apart after a short time wherever started. The HRA is usually an individualist who works best alone and by contact with me through letters and the bulletins.


WE ARE BECOMING A VERY SECRET ORDER, largely because I dare not tell you the names of each other even when urgently requested to do so.


Such a shame, but I can see no way around this difficulty. The basic trouble is that few of us are alike. One HRA may be accustomed to barging in on his or her friends at all times, day or night, whether they protest violently or not. Others may be more than considerate of others’ time. The two kinds simply do not mix.


AFTER OBSERVING THE HEALING WORK OF “TED” for several weeks, I have concluded that it takes more than a great surcharge of mana to do successful healing. He naturally registers a large surcharge and while laying on hands and repeating the Lord’s Prayer, his charge runs up to ten times his high normal, as certified by H. Crozier Leigh. M.D. (see his article-letter on page 83 of March-April number of ASTROLOGY GUIDE).


HRA Leigh measured patients after treatment by Ted and another natural healer with a similar gift, finding that they retained a surcharge of mana for up to an hour and that this had excellent healing properties, but that usually the treatments needed to be continued daily where more than a simple thing like a headache was concerned. My present opinion is that Ted is hardly skirting on the High Magic of Huna, and that his work under the low magic could be much bettered by training and practice in making the correct thought-form picture of the healed condition and projecting it on the flow to the patient. So far the part of the physical stimulus has been almost entirely ignored, and so the effectiveness of the healing greatly limited. When the healer fills the patient with mana, little happens unless the patient’s Aunihipili is made very fully and clearly aware of what it is to do with that mana by way of correcting the physical ills. All the rituals of the older churches and of the na kahuna were aimed at impressing the Aunihipili. It is not enough to lay on hands and repeat the Lord’s Prayer. The patient’s “George” has usually learned to rattle off that prayer and to expect no result because of the rattling. Its very lack of success with that prayer in the past serves to set up a barrier against help that may be offered at the moment by the Aumakua. Prayer is not a “thinking”. It is a combination of thinking and a GESTURE or actual physical movement of Aunihipili in the body – a creation of mana and a giving of it. We should invent a physical ritual so definite that to perform it would take all the concentration of the Aunihipili – and thus prevent it from going aimlessly through the action with you while its mind [LANI: The Fire-walk?], in its behind-the-scenes department, is really engaged with something entirely different. Preliminary fasting, with sincere efforts to make amends for hurts done others or to make general amends for lacks and faults – all these are part of the gesture we make to arrive at the beginning of the successful prayer. [LANI: This is the “Huna Conformation Course” I created with the kind help of Kahuna Keonaona.] I know of no way to convince the stubbornly literal Aunihipili that it and its man deserves an answer to prayer except by the performance of physical acts – the use of the acts as a physical stimulus. Remember, “Faith without works … “


Testing the Bovis Biometer, the Pathoclast

and Other “Medicine” Articles

March 15, 1950


For Huna Research Associates

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


From Max Freedom Long

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



Testing of the Bovis Biometer begins. And it works. Discussion of how it relates to the use of the pendulum. Discussion of the Pathoclast, amulets and other “medicine” articles as measuring, storage and/or tuning devices for mana and a surcharge of mana. Sound vibration as it is associated with the vibratory rate of THINKING and healing. Book reviews: ADVENTURES IN REALIZATION, and THE ETHER SHIP MYSTERY AND ITS SOLUTION. Letters with comments about the results of Huna. More discussion on karma, and the using up of mana surcharge when sending a prayer.




I mean the last two weeks since Bulletin 27 was sent out telling the news that the several Bovis instruments had come from Dr. Hanoka. While time between letters has not been great, I have been able (what with a French dictionary, some fragments of school French, etc.) to translate part of the instructions and to begin testing the Bovis biometer. The EXCITING part is that it actually works for me. The readings are given in the instructions for different colors of light, all in terms of the biometric reading and of the angstrom units in (Note: Check back to the excerpts from Dr. Brunler in past bulletins.) which light is measured (length of wave). A red, blue or yellow square of paper registers exactly when tested on the little instrument with the glass pendulum.


However what interested me most was the discovery that the number of swings which my pendulum has been giving over pictures and thumbs has been almost exact – counting ten swings to one degree biometric. For instance, the picture of the old kahuna which I asked you to test with your pendulum if you could, gives me over 500 pendulum swings and, on the biometer, the reading is 50 degrees plus. This makes it possible for all of us to duplicate the biometric reading, granted that we swing a mean pendulum. All one does is count the swings and divide the number by ten to get the biometric reading.


THIS GIVES US A TOOL with which to measure the radiation wave length of many things, and also the strength of the radiation. I am now quite sure that our pendulum measure of the mana and of a mana-aka unit as a surcharge will be accurate enough to enable us to go ahead with experimental work on these lines.


As you know, our investigation of the Abrams type of “Pathoclast” instrument suggests that the length of a wire can be used to TUNE into the wave length of various bodily organs for testing and for treatment by contact or over a distance. If this is not the correct method of tuning, we will eventually find exactly what it is, and will go on from there with tests of the mana on its aka thread, etc.


AMULETS and “medicine” articles, the gris-gris of the African magicians, and all the strange objects and combinations of objects often used with such effect in “native magic” suddenly begin to take on great importance for us. We begin to get a glimmering of light on the ki leaves, “marking stones” and other objects used by the na kahuna. I have said in my writings that these objects were probably useful as physical stimuli to impress the Aunihipili, but now I can see that they might have been known to have a very definite wave length or to be capable of (1) acting as a tuning device to produce wave lengths of a certain desired kind, or (2) of taking and storing a surcharge of mana (together with accompanying aka substance to direct its work). The na kahuna have given us a working idea of the manner in which the “dielectric” force of the pendulum measurements or of the Pathoclast can SEEMINGLY ACT AS IF LIVING AND CONSCIOUS.


Take the dowser who swings his pendulum over a map and thus locates oil, gold or water. Take the person who sends out a telepathic message across half the world. Take the doctor setting his Pathoclast type of instrument and treating a patient across oceans.


The aka thread offers us the perfect conductor of the mana flow. The consciousness of the Aunihipili (perhaps with the help of the Aumakua or other unidentified entities) can reach out as with a very long “finger” to find the water or oil or missing person and, on the map, the pendulum is moved to indicate the place.


What we now will try to find out is whether:


We can fill a wire, a piece of wood, stone, plastic, or other substance with a surcharge of vital force and some of our plentiful and self-renewing aka substance, keeping, of course, an aka thread to connect our Aunihipili consciousness with the surcharged article.


That done, we will see if our Aunihipili will furnish the consciousness to make the object “live” and act to discharge the stored mana in a particular way in healing, or what is now most important, to serve as a tuning fork or pitch pipe serves with sound, and TUNE the wave length of the stored surcharge of mana.


If the experiment is successful, and we can use this tuning ability to react on one in need of healing, and bring a sick organ back to the proper wave length, as is apparently done by the Pathoclast type of instruments in the hands of a naturally psychic operator, we will have made a GREAT FORWARD STEP for our study and for the world.


It would seem that the use of amulets and similar things, all the way from darkest Africa to the blessed medals of the modern Church, has been based on a very real mechanism. It will seem very odd to be going back to things that proud science has tossed into the discard as “black superstition,” but we may be doing that very thing – with all the modern improvements, and with the element of the usefulness of the physical stimulus by no means overlooked.


An object, once given a surcharge of mana, seems to be able to hold it and to react as ordered for a very long time. The curses put on those who might open ancient Egyptian tombs may have been mana surcharges in aka carriers, placed in objects in the tomb. It has been conjectured that the strange fate that befell the openers of King Tut’s tomb came because of some ancient curse. Our Australian HRAs found in three cases a very amazing healing power still connected with the unglazed little pottery “prayer bowl” which had been made three thousand years ago for a Jewish family by a Babylonian priest. The power in it could still be felt – could still be drawn upon for healing and help by a simple request and expectation. Perhaps the mana-aka charge placed in the bowl reacts automatically. Perhaps the treating unit of a Pathoclast also reacts automatically and for the same reason – the original surcharging and command. Or it may be that the prayer bowl is permanently connected by an aka thread to both the Babylonian priest who made it and the na Aumakua who were called upon to empower the healing.


Here is another very important point. We cannot fail to ask whether or not the force placed in the prayer bowl will become exhausted. As we use up force of any kind, it becomes exhausted and is all gone unless replenished. Then why not the healing force in the bowl?


This brings us to the point which I wish to stress. It may be that the bowl acts as does a magnet, retaining its magnetic properties because its crystalline parts have been made to face in a certain direction. AND, it may act ONLY AS A TUNING DEVICE.


If this is TRUE, the force placed in the bowl would not wear out or need to be replenished. We know that a piece of wire laid in a spiral coil on a bit of cardboard can tune in the various wave lengths of radio broadcasts. In the Bovis Biometer we see the lengthening or shortening of a simple 9 inch metal rule acting to tune to the vibration of a photo, a signature or a person’s brain. In the Pathoclast, the wire seems not to need to be coiled or insulated, its length being the tuning factor, as in the biometer.


I have been reading an article by a man who has been using his pendulum to test the vital force in his body on the right and left (or positive and negative) sides. He reported a strange thing. At least it is strange unless we follow the line of thought of the “tuning.” To increase his vitality, he found that he must carry his knife and keys in his right-hand pockets. And, after some experimenting, so he relates, he found that a small coil of insulated wire, when carried in the right-hand pocket, increased his vital force by several points. The coil was made of a yard or so of wire and was simply rolled up and tied like a coil of rope, top and bottom. I take it that he tried changing the length of the wire until his pendulum test showed what was the best for the purpose.


I am greatly intrigued by that simple experiment and the results obtained. Evidently this gentleman tuned his mana in his body as it moved or flowed or did what mana is supposed to do. The fact that (I now speculate. The writer does not give what I am now presenting.) the polarity of the body was considered and the coil found to be more useful on the right side, is not sufficient to explain the rise in the vital force charge of the whole body. It is necessary, if we are to understand this at all, to decide that he actually made an amulet of the wire as he tested it. He desired to cause it to raise his vitality radiation or wave length. He worked with the wire, testing and lengthening or shortening it – coiling it. In other words, he caused to enter the wire a unit of mana-aka which then reacted as if “alive” and as if “intelligent” (as a magnet may be thought to do in a lesser way), with the result that the coil, when placed in the pocket, went dutifully to work to perform the task of tuning the wave length a bit higher. It is evident that the wire in itself produces no new or additional mana or vital force.


If you have read the article in the January-February Round Robin, by HRA Meade Layne, entitled THE NET AND THE FISH, as most of you have, you will remember the three pages as being the most inspired writing of a decade to be given by a communicator from other life levels. Let me quote the final paragraph. It bears directly on the matter under discussion. “There is a sound for health and for illness, for wealth and for poverty, for increase and diminution, for life and death, and for joy and sorrow. With the sound, as has been said, must go the creative thought, the clear-cut wish, the clear, firm visualization of the change one seeks. This is the Mantram; this is the prayer, and the Mantram is scientific prayer.”


Sound is a vibration. It also may be tuned. The string or wire of piano or violin is tuned by the adjustment of length, of wire-thickness, and of tightness of stretching. What I wish to point out here is the fact that vibrations run in octaves, not only in the tone range of a piano, but the octaves go up and down, through light and colors and heat, through the wave lengths in radiations.


For our work, however, all must go back to the basic thing, to the vibratory rate of the THINKING we must first do. Given the vibratory rate of the HEALTH THOUGHTS, for example, we can then try to go on down the octaves to pick up the dielectric or mana and tune it to match – tune it with the instrument we propose to invent, or otherwise. There will be an octave of light, which will undoubtedly be a color. Continuing downward, we will find the corresponding octave in sound. Dr. Hanoka, who has written a fine book in Spanish on color therapy, tells me that he has often identified the color and the corresponding note on the music scale.


When we strike a middle octave note on the piano, it causes a sympathetic vibration in similar notes in the octaves above and below. It may be that this extends up to octaves of color and also to the high radiations of mana and thought, perhaps to the high mana of the na Aumakua. Correct tuning in may be the key to far-reaching actions. In the future, we, as HRAs, may have our personal altars and on them present the exact sound and light tone to match and empower our higher octave thought-forms of prayer. We may learn to intone the right sound for each purpose as a mantram, and to adjust the color that plays as light on the amulet or sacred object used for tuning in with the na Aumakua. Let me give another paragraph from the article, or rather, parts of two paragraphs.


“A word is a bell, a mantram is a bell – strike it thus and so, and – as by resonance, by harmonics – a Something in the Omniverse responds. Know how to strike it rightly, and the universal life answers in kind. Man, the weaver of threads: Man, the spider at the center of his mesh of living threads! Let man learn to sound the Calls. Out of Sound the worlds are born, and your world of objects, and your own bodies. This even your science is beginning to glimpse, as through a glass darkly.”


Yes, sound is the symbol for the “Word,” and for all the many frequencies of vibratory things which make up the world, visible and invisible. In our work we are trying to combine the old and dusty knowledge of other days with that of our explosive TODAY. I affirm that what we are doing as HRAs is vastly important. A few may say, “This bores me,” and go off to other lines of thought, but I know that to the majority of us we have found a wheel worthy of our best shoulder and of all that we have of supporting cooperation. Stand by.




ADVENTURES IN REALIZATION is the title of a new book by our own HRA, Winogene Savage. (Beautifully printed and bound, 116 pages. Price $2 from the author, 11184 Carson Dr., Lynwood, Calif.)


This is such a book as most of us have planned to write one day, but which most of us have never gotten around to starting – to say nothing of finishing. It covers all the angles of the psycho-religious field in its wide sweep, presenting the wealth of gleanings found by the writer in a world-wide searching of old and new faiths. Had Mrs. Savage known of Huna at the time she was doing the writing, she would have rounded out her subject to a turn. As it is, if one will read their Huna in between the lines, it will be found to contain a surprising assortment of teachings and of instructions for the job of living. It is a surprising, as well as a delightful book in many ways. Verse is used for the inspirational passages, and allegory vies with personification of such things as “Impatience” and “Hunger,” each talking directly to the reader. A little play in two acts and five scenes sparkles with symbols and veiled hints at deeper meanings.


Mixed with the poetry and mysticism is the over-all flavor of the practical and very energetic writer. She has been in and out of all the paths and she is very busily and soberly engaged in doing her very best – and a very good best it is – to lend a guiding hand to those about to undertake the same journey. She has put up a guidepost at every turn to help in every way she can to explain the ins and outs of that particular turn. Nor does she hesitate to say what she thinks. Here is a sample of her very vital prose. “How then, can I argue Methodist or Baptist, Presbyterian or Episcopalian, when I cannot even argue Christian? Christ is in them all. When Krishna counseled with Arjuna, as recorded in the Bhagavad Gita of the Hindu scriptures, it was the word of Christ. The same One spoke in all the prophets, and will speak again to many lands and people. Let me hear Him everywhere, and love His every speaking.”


The mystic speaks clearly in the short play. Here are lines from the action just before the final curtain: “(Candle Lighter:) And to the many Holy Ones, unnamed today, who held the Light in all the ages of the dimming sacred yesterday and those who yet shall come in ages yet unborn – To every Messenger, To every Faith, To every Light that ever glowed or glows, I light this candle. (She lights it.) Father-God, accept our worship of the One in All, the All in One. (Benedictor:) All the illuminated souls of all the ages are the One Divine Messenger – of many forms and faces, but One Spirit, Guide, Protector, Teacher, Comforter and Master. In that One may all of us find guidance to the harbor of the Arms of Allah, Father-God. Amen.”


AGAIN LET ME REMIND YOU that this is the time to get one of the few remaining copies of Dr. Nandor Fodor’s invaluable ENCYCLOPAEDIA OF PSYCHIC SCIENCE, our standard Huna reference book on all psychic matters. It digests practically everything done or thought in this line since 1848. The price is $ 7.66 post paid. If you cannot buy one now, ask me to have one reserved for you. Dr. Fodor is holding a few in reserve now against our orders, so say you are an HRA and address him at, The Park Central Hotel, 7th Ave.and 56th St., New York, N.Y. The present progress in the exploration of Huna was made possible in many ways by this unique and outstanding book. It is an education in itself.




The new “last word” on flying saucers, THE ETHER SHIP MYSTERY AND ITS SOLUTION, as was reported in the last bulletin, is off the press in a deluxe edition at $2 the copy and a regular edition at $1 each or three for $2, plus tax in California. Postage is 8¢. Meade Layne, F.H.F., and some of his fellows of the Borderland Sciences Research Associates (to which we all belong or should, and in which I am a director), have done a splendid job of presenting the only explanation of the space ships or saucers that will hold water. The process of materialization in seances, in which real and living human bodies and things of many kinds have repeatedly appeared out of seeming nothing and then faded back into it, will be denied by no one who is less than wickedly ignorant of one of the most startling facts in modern Psychic Science. The same thing – materialization – but on a larger and different scale, is the only possible explanation of the saucers, even if they came from Venus or Mars, as they would certainly have to change their material composition to make the journey. All that we have of scientific and mathematical genius, to say nothing of profound knowledge in the field of psychism, is gathered into this book.


One of the HRAs – a very advanced student – read the book and wrote to me of her reactions. I quote: “I’ve read it through with mixed feelings of awe and foreboding. Meade Layne and the others have taken on a terrific task as latter day prophets crying, ‘Repent Ye’, in a heedless world – and having to do it single handed on a financial shoestring. Will the world always ignore its Messengers, when it does not stone them?”


We are, in a sense, all messengers. If we are not to trample each other to death in a wild and insane burst of panic on the day when the saucers really arrive in numbers and some Wells screams the news on the radio, it behooves us all to (1) inform ourselves to the limit as to the origin and nature of the saucers – in so far as present information goes, and (2) to spread the word as far and as fast as we can. (Address Meade Layne, F.H.F., 3524 Adams Ave., San Diego 16, Calif. and tell him you appreciate his labors of love.)




We will soon wade into the Egyptian-Mayan-Easter Island angle of the study in the bulletins. Work has been going forward steadily in this direction, and with excellent promise. If you can, get from your library Werner Wolf’s new book, ISLAND OF DEATH (Easter Island). Read it carefully and you will be all set for the bulletin with the opening broadside – Many very important similarities have been found in the glyphs common to these widely separated sources. Those on Easter Island TRANSLATE INTO THE LANGUAGE OF THE NA KAHUNA!!




During the past year two instances of dogs following the aka threads over hundreds of miles to find their masters have been noted by HRAs and clippings on them sent in. One dog crossed the whole of the USA. His family had flown away. The other walked 800 miles. His family had gone away in a car. Sense of smell is not enough to explain such amazing performances.


Not a week passes here at the Study but that at least one letter arrives from someone who has readSSBM and has been using it, not knowing of the HRA. Health, money, conditions – endless things – have been treated with Huna methods with such success that I often feel that those of the HRA who fail to get very marked results are being cheated out of their birthrights.


A letter now on my desk says, “I thought you would like to know that SECRET SCIENCE has worked for me – distinctly and definitely.” The writer goes on to tell of work with relatives in a most difficult and deadlocked position, and of how a sudden swift series of events – undoubtedly under Guidance – came to set all right. Other letters tell of things accomplished through the use of Huna, but only after months of long and steady effort involving prayer, mana and visualization. I have corresponded with these friends and the thing that stands out in their experiences to impress me most is the steadiness and fixity of purpose with which they have gone to work. Not one can remember giving in to a fit of indignation when the answers were not soon had to their prayer-actions. They did not do as an impatient child who knocks down the almost completed house of cards and turns away. Na kahuna used for “patience” the word hoo`mana`wa`nui, which means literally, “to make or supply mana, to think and hit the mark, and to do it until the action grows larger and larger.” This is a very excellent picture of “hitting the mark” or getting the mana and thought-forms of the prayer correctly to the Aumakua.


I wish to say to any of you who are discouraged, that others are winning through. Don’t give way to an outburst of wrath if the answer does not come. Let your house of cards stand. Just take your mind off of the problem and the prayer-actions you have made. Let it alone and think about something else. Give the na Aumakua time to work. Later you may wish to return to the task and continue building.


The outstanding difference between Huna and Hindu beliefs lies in the fact that in Huna, one keeps trying and renews faith in the outcome, while in India, the houses of cards have been knocked down so continually that no one any longer has the strength of mind to try to build. At some early age it became the fashion to lie down and take it when kicked by circumstances. Even to weep was frowned upon. One muttered the dread word “karma” and wallowed in his misery. Later, this fashion developed into a vast and strange virtue. As a very callow student of religions I thought I discerned the highest ideal ever expressed by man in religion, in the famous lines of the Bhagavad Gita which run, “A man is said to be confirmed in spiritual knowledge when he forsaketh every desire which entereth into his heart, and of himself is happy and content in the Self through the Self. His mind is undisturbed in adversity; he is happy and contented in prosperity, and a stranger to anxiety, fear and anger. Such a man is called a wise man when in every condition he receives each event, whether favorable or unfavorable, with an equal mind which neither likes nor dislikes.”


It took me a long time to see that this was not the way to live a healthy, normal and helpful life. It was the last word in the doctrine of escape from growth and reality on the physical level where the Powers That Be have placed us. The men of India have always grasped some small idea and stretched it out to the illogical extreme, making it useless or worse. Look what they did to reincarnation and the law of cause and effect which is now “karma.” NO! One at least TRIES.


Huna, Christianity, Mohammedanism and the mystery cults of Egypt all grew up in the vicinity of the Nile, and all were realistic and made to live by, not to die by while still in the flesh. Buddhism was a revolt against the doctrine of utter renunciation and in its spread to the east, it was made more and more practical. The “lofty idealism” which sounds so wonderful as we read it, whether in the Gita or modern American imitation philosophies, is neither “lofty” nor filled with valid “idealism” when examined in the light of normal living. How very blind are the blind leaders of the blind.


Compare two verses which HRA O.M. gives in her little book as having been a great help to her. The first is from Matthew Arnold; the second is from Henry Vaughan, a seventeenth-century poet.


“With aching hearts and, bleeding hands, We toil and toil, lay stone on stone. We bear the burden and the heat.

Of the long day, and wish ’twere done. Not until the hours of light return All we have built do we discern.”

“Lord, with what courage and delight I do each thing,

When thy least breath sustains my wing!

I shine and move like those above, and with much gladness

Quitting sadness,

Make me faire days of every night.”


George Eliot, in her writings, shared the fervor of the na kahuna for the normal life in a normal world. O.M. gives us these lines from “Adam Bede.”


“And God help us with our headpieces and our hands as well as with our souls; and if a man does bits o’ jobs out o’ working hours – builds a oven for’s wife to save her going to the bakehouse, or scrats at his bit o’ garden and makes two potatoes grow instead o’ one, he’s doing more good, and he’s just as near to God, as if he was running after some preacher and a-praying and a-groaning.”




HRA R.L.A. also finds the surcharge of mana vanishing when the prayer and the mana are sent to the Aumakua. These checks and verifications of my findings are very important for our progress. He writes in part, “I have checked with the pendulum and find that after I have given my Aunihipili the command to take our prayer along the aka thread, together with our charge of mana, to our Aumakua, the pendulum swing falls to practically zero. So evidently ….. I am efficiently ‘watering the seeds’ nightly. My normal charge of vital force checks about 375 swings. After building up the charge I get about 675.”


In one of the recent tinned letters I hinted that I delight to have a snap shot of my HRA friends if there is one to spare. Almost a dozen have been sent in response and I still say that HRAs average as fine and intelligent a lot as I have had the pleasure of knowing. If you have not sent in a snap, and have one you can spare, I would love to have it next time you write.


A special prayer ritual about a page long has been slowly taking form for use by those of us who take part in the TMHG work. It is being tested and will be ready to mimeograph in about a week. Ask for a copy if you are interested in the TMHG and wish to see whether this might give you ideas for working. I find it helpful to have a definite form to follow.



The Study of Egypt and Easter Island

and Their Use of Glyphs

April 1, 1950


For Huna Research Associates

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


From Max Freedom Long

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



Recap of the on-going research projects. Discussion of the mystery surrounding the Plathocast that’s been used in the research. Mailbag: Discussion of mummification using “emanations,” also enhancing the germination of seeds. Discussion on the study of Egyptian and related cultures (Easter Island) and their use of glyphs. (Images included) Ritual prayer for the Telepathic Mutual Healing Group.


THE QUARTERLY REPORT for HRAs who do not have time or perhaps the necessary interest to go through the complete bulletins is now due. But, as only a total of 17 HRAs have accepted my invitation to rely on a quarterly report of progress, it seems hardly worthwhile to make a separate report. Therefore, I am giving a review of the quarter in this bulletin and will send all eight pages to the 14 HRAs.


The experimental work outlined in the report in the bulletin of January 1st has progressed in a very satisfactory way; the pendulum and the theories concerning its use have been touched upon. Special attention was given to Dr. Brunler’s findings and the materials in his lectures. A Bovis Biometer (for use with the pendulum) has been obtained on loan and has been used with some success here at the Study, although lack of time has prevented an extensive testing.


Efforts to learn the exact mechanical set-up of “electronic” instruments used for diagnosing and treating human ills are still continuing despite the confusion and secrecy surrounding the whole subject. (More will be said in following pages about this.)

The Telepathic Mutual Healing Group work has obtained excellent results for many, with no results for some. (More of this to come.)


Book reviews have, happily, covered the works of some of the HRAs. A new department given to inspirational fragments has been started and well received.


A study of the possible relation of Easter Island scripts to those of Egypt and Mayan peoples has been begun with the purpose of finding possible sources in glyphs, words or symbols of additional Huna information. Much material has been sent in by HRAs and the work will be sufficiently advanced to call for a report from time to time.


Treatment by volunteer HRAs of the insane young man, “Gregg,” continues on the part of a few. The decided gains made by the lad have alternated with periods of slipping back. Three of those who took part in the original group treatments had pronounced physical reactions, usually pains, but not of too long duration. Gregg had, at that time, a broken collar bone which was not setting properly in the cast. There seems little question but that telepathic contact was established through the use of the locks of hair which were sent out to those taking part in the effort. It is hoped that the gains can be held more and more until the healing is complete.


While not a part of HRA, the quarterly report would hardly be complete without noting the pleasure that was felt when HRA Meade Layne was enabled by financial help to continue the publication of ROUND ROBIN magazine and the BSRA reports which keep us up-to-the-minute on the flying disk situation WHICH IS EITHER VERY SERIOUS or an indication of national blindness – apparently BOTH. The new book on the subject was announced in the last bulletin. (Still a must.)


THE PATHOCLAST of Dr. Abrams was given by one HRA as the original of the drawing I made of an “electronics” machine shown to me in the Study by a gentleman who claimed that it was an exact copy of a well known instrument long on the market. Last week a letter came from an HRA who had inquired of the information department of a big daily paper in Oakland, Calif., as to what instruments Dr. Abrams had invented. In this letter several instruments were named, but, for some strange reason, NOT the Pathoclast. I had hardly finished puzzling over that one when there came a letter from a friend who said he had once owned a Pathoclast and that what I had described must have been something quite different – perhaps an instrument which DID use no electric current and which DID come into use for treatment at a distance. The Pathoclast, I was assured, had “fin condensers” in the circuit and was hooked up to the light circuit. What was more, it was entirely against Dr. Abrams’ ideas to treat except by contact with the patient.


I am beginning to [see], after quite a period of ineffective trying to get information, that this is a very hush-hush subject and that few, if any, of those who know about or use such instruments care to discuss it. The AMA seems to have been especially active in making war on what it considers unorthodox in this field. An article in “Readers Digest” a week or two ago told gravely how all such instruments were valueless. On the other hand, I know that in the Los Angeles region there are at least two flourishing establishments in which treatments with some form of “electronics” instruments are given. My face is red, and Cigbo has hidden out so I am unable to put the blame on him. If I remain singularly silent in the bulletins for a time concerning the instruments of this type, you will know that I am endeavoring to get my data at first hand before saying more. Fortunately, the pendulum is under no cloud and we can safely experiment and speculate concerning its use as we please. (If there have been patents allowed on any of these electronics or radionics instruments, it may be possible to get copies of the patents and to learn from the drawings and claims exactly what they were.)


THE SEARCH FOR AMULET MATERIALS, or methods of “tuning” the mana, has made a beginning. One HRA tried filling his pockets with various metal things, first right pocket, then left. He used small wire coils as suggested in the last bulletin, and his pendulum showed not a whit of gain or loss in his normal mana charge. That is the kind of experimental cooperation we need. The hunt for a material that will hold a mana charge has brought to light some interesting materials which might be procured and tested, among them the new bouncing putty.


“HOIRADA HAITIAN VOODOO SEEDS”, such as are advertised and sold by mail by an enterprising gentleman in Haiti, were sent to me this week by an HRA who had recently purchased a few out of curiosity. They are supposed to be worn in a string next the skin and to have a remedial effect. They are a largish, rounded, dark red seed and I seem to recall seeing them used in Hawaii to make seed necklaces for tourists to buy. I tested one of the seeds on the Bovis Biometer and found, to my surprise, that it registered unlike anything as yet tested. The pendulum swung in the opposite direction to that of garden seeds which I tried for comparison. I will see what else I can learn with the biometer or the pendulum and, if worth reporting, will take up the matter later on.




The Mail Bag brings in a gem now and again. Here is what surely must qualify as a “famous last word.” It arrived on a post card.


“Mr. Max Long:

Dear sir. I am sorry to tell you that I tried everything in that book of yours but had no success in anything so, I made up my mind it was all a humbug and a fake.

Yours truly, J. Hollyhock”




“Enclosed another piece of financial shoe string to operate on. Keep up the good work. The bulletins are excellent – and give us a lot to think about.”


HRA Dr. Hanoka writes concerning the strange power of the force which leaves the body, under direction of the mind, and does strange things by way of changing the matter in physical things.


“Did you know that Bovis (of the Bovis Biometer fame) as well as Dr. Bidwell (here in U.S.A), succeeded in mummifying fish and fresh meat? I saw such mummified fish some years ago.”


Those of you who, by now, have your copy of Dr. Nandor Fodor’s Encyclopedia can turn to page 125 and find the beginning of a fascinating article on this subject under the heading of “Emanations.” Let me quote parts of the article. In reading, keep in mind the mana and the aka of Huna, [and] the combination of the two leaving the body and obeying the orders of the one making the experiment.


“Dr. Louis Favre, experimenting with Mme. Agnes Schloemer, discovered powerful vital emanations of the human body. By the imposition of her hands, Mme. Schloemer could destroy as resistant bacteria as the bacillus subtilis and the bacillus anthracis. Nothing else but the placing of the hands of Mme. X. in contact with objects or sometimes only near them, for periods of twenty minutes. Plants dried up with the preservation of perfect color, wine refused to show signs of acid- fermentation, the process of putrefaction was prevented in oysters, or stopped if the treatment began at a later stage, fishes and birds preserved their form and color, the brightness of the eye without being emptied, the blood of a rabbit was preserved in a liquefied state for 25 days and remained as a solid red mass afterwards.


Joanny Gaillard, of Lyons, arrested the germination of lentil seeds. Oranges and lemons got as hard as wooden balls… can mummify a pigeon in fifteen days and a mutton chop in ten. Fruit, such as oranges and potatoes, take about two weeks.”


A. Blue narrates… “By magnetizing every day, for about five or ten minutes, the water in the vases where the roots of hyacinths are immersed, one is able to give such vitality to the sap that stems and flowers will speedily assume extraordinary appearances.”


According to the findings (of Dr. Favre – Paris, 1525), the human hands exercise an action over the germination and growth of the plants. The right hand is the most active; it strengthens feeble vitality and the influence of six minute’s action extends over the whole period of germination.





In our HRA work we have come upon a vastly exciting new angle for further investigation. While the Polynesians in most of the South Sea islands have retained no definite form of writing, it now begins to look as if there had once been a form, but that it had been lost.


For many years, tiny Easter Island has been a puzzle to our men of science. The people there were Polynesians and spoke a dialect closely resembling that of the Hawaiians and Maoris. However, they differed in that they had an abundance of hieroglyphic writings; at least they did until the white men came and their native culture crumbled under the savage impact of our culture and especially our religions.


Anthropologists and ethnologists followed the usual pattern and insisted upon making the things found on Easter Island fit the old set of theories which has been evolved by the professors to explain races and their characteristics, origins and relationships. While the amateurs had long since pointed out the probable relation between the cultures of Egypt, the Mayans and the Easter Islanders, basing their their claims on similarities in legends and hieroglyphs, “science” is still far from admitting the claims.


However, in a book published in 1948 in New York, a Dr. Werner Wolff, himself a professor as well as a well known psychologist and writer, took up the study of Easter Island and gave us what appears to be the boldest and most comprehensive work to date on available materials and evidence. The book bears the title, ISLAND OF DEATH and subtitle of EASTER ISLAND.


Charles W. Kenn wrote to me from Hawaii to call the book to my attention and HRA M.C., whose articles in Round Robin magazine are known to most of you, has been of very great assistance in making a preliminary study of this and other books on related fields and subjects as their materials bear on Huna.


Several things hang on this study in which many other HRAs are taking a very active part. First, if we can prove that Huna was known in early Egypt and can be traced through its hieroglyphs, we will have a means of checking my findings concerning the ten basic elements in the lore of the na kahuna. And second, we stand a good chance of learning new things.


Thanks to the skill, insight and industry of Dr. Wolff, we have before us very definite proof that the Easter Island writing came from the same common source as did most of the early writing in glyph form the world around – including the early Indus Valley, Early Chinese and Mayan (the last connected up by the works of Le Plongeon in his book of 1909, Sacred Mysteries Among the Mayas and Quiches.) (A third book of value, covering all the world, is Origin and Evolution of the Human Race, by Dr. Albert Churchward.) (Not to be confused with Col. James Churchward who wrote the books on ‘Mu,’ these belonging to that other class of books which furnish the reader [with] no way of checking and verifying statements made by their authors.)


Words which have survived with little change in meaning help tie the peoples or cultures together in various parts of the world. For instance, our Hawaiian word for “light” is la. It also means “sun” and “the sacred Light” as a symbol is La`a. In other dialects of Polynesia, the letter “l” becomes “r.” In Egypt, we have Ra for the sun or symbol of their primary deity. Le Plongeon writes that La in the Mayan language means “The eternal truth. That which has existed forever.” (Le Plongeon has been discredited by later investigators to some extent but the greater part of his work stands.)


The glyph for the sun was a dot inside a circle in Egypt and in the Mayan. In the latter, the sound of “L” as well as the sound of “a” is given in the alphabet provided by Le Plongeon by this same symbol, so that it would be doubled if we were to try to write it in their glyphs. In the Easter Island script the word remains the same, but the circle which surrounds the dot changes to irregular form as if their concept of the sky surrounding the sun was more on the order of the sun over an island.


Changes in the exact form of the glyphs have to be considered as natural to the law of change-by-time-and-place. Fortunately, while languages change so rapidly that they soon seem unrelated to the original, the glyphs have changed very little. Dr. Wolff points out the fact that “while the general form of a glyph may be changed, it can often be identified because it contains the basic lines or elements.”


‘Man’ can be drawn as a pictograph in single lines with a circle for a head or may be drawn as an outline of a body in full flesh. Or there may be intermediate drawings. Below I will give you a rough drawing of the “man” glyph from the Egyptian, the early Indus Valley glyphs (after Heveszy, as reproduced by Dr. Wolff), and the Easter Island – in that order: 1, 2, and 3.















“Sun” in Egyptian Glyph “Sun” in Easter Island Glyph

Dr. Wolff reproduces a pair of photographs of beautifully carved stone tablets from Easter Island and, on the same page, photos of rock carvings from the Habe Region in Africa. (Plate XVII in his book). The outline form of the glyphs is strikingly similar and a thing that strikes me as very important is the drawing of a glyph for a man, with a circle in his middle, as is found in the Easter Island glyph for a “savant on a seat.”


Dr. Churchyard, in his book above mentioned, gives pages of glyphs collected around the world showing the close similarity in them, even when carried around the world and after a lapse of perhaps many centuries. So, if we conclude that the two glyphs of a man with a circle in his middle are from the same source, we have a very good tie-in with Huna and the African places of origin of Huna.


The circle in the middle of the glyph picture for the “savant” indicates the navel. This in itself would be of no great importance to our study, but when Dr. Wolff goes on in his discussion of the navel as a symbol of the navel-CORD and writes, “… the navel-cord symbols of the highest mana attainment” we know that he is speaking of the part played in Huna by the aka cord that connects man with his Aumakua. If he can make such a contact over the cord as did the na kahuna in their work, he was indeed a “savant.” The circle is shown placed on several glyphs as “a sign of distinction.” (Page 26.)


A hollow tower at La Perouse Bay is mentioned, “called Te Pito Te Kura, and is considered the navel of the island.” The symbol is seen to be of the greatest importance. One of the names given the island was “The navel of the earth.” Evidently, the aka thread or cord was considered to be a most important part of the lore of the “Secret.” Dr. Wolff, apparently not aware of the Huna significance of the cord, writes, “The navel cord of a child – the cord which connected him with his mother and his ancestors, symbol of man’s tie with the past – was put in a gourd and placed on the top of the hollow tower.” He explains that this tower was for the sole purpose of providing a safe place to keep such cords because they were the symbols of the “highest mana attainment.”

A most valuable item of information for our study is found on page 139. There, in giving a comparison of the glyphs of Easter Island and Egypt, two pairs of upraised arms – the glyph for “VITAL FORCE” in the Egyptian, and for the Milky Way and the heavens in the Easter Island script. It is explained that the latter is the symbol in Polynesia of the vital force. To us, this is the mana of the na kahuna, the general symbol of the three manas, it is to be supposed. A very similar glyph with a third hand lifted in the center on a third arm has no translation given but is compared to the two-arm glyph in the Egyptian, to which has been added a low pyramid at the base and which means only “upraised arms” – or could both have a significance in which the center part of the glyph indicated the High Mana? Or might the glyph stand for the three manias? I will draw roughly the two-arm and three-arm or arms-plus-pyramid for you below:


Easter Island


Easter Island



A striking item for our tracing of Huna concepts (as I have reconstructed them tentatively from Hawaiian sources) is found in the “X” shaped symbol for one form of mana. This symbol was used in the script and the carvings of Easter Island as well as in Egypt. (Also in reversed position above the glyph for “water” or mana in Mayan carvings.)


In the Egyptian glyphs, the upraised arms have also the usual meaning of the Ica, which has the element of the aka or shadowy body with its inhabiting “self” or spirit. The glyph, in Easter Island, for a sick man is a man with both arms upraised.


In the comparative Egyptian glyph for “complain” (about illness or other things needing help from the Aumakua, it is to be supposed) the figure of the man not only has both arms upraised (possibly representing the act of the ritual prayer and the use of the aka body or thread of aka substance connecting the Aunihipili with the Aumakua) but from the top of the head rises the “Y” shaped symbol of mana.


This mana symbol is not explained in any book which I have seen, but the position of it, its known relation to mana, and the fact that, at the upper end, it divides into two equal parts, checks perfectly with the accumulated evidence that [is] behind all the external concepts given to the common people. There was indeed a “Secret” (Huna) set of concepts and practices. The prayer ritual included the sending of mana to the Aumakua as a “sacrifice” to be used in creating the condition visualized in the prayer. One of the double checks at this point is the use of a word for “dividing” to name one form of prayer in Hawaii. (This was discussed in a bulletin in connection with the kahuna concept of the altar as a dividing of mana at a “high place.”)

E. I. symbol of “rising energy or of life force.” (Dr. Wolff.)

Egyptian “To lock”;
“to enclose”. “Key”.

Egyptian Glyph of “heaven”

with rising mana from below,


Easter Island. Note the odd
“Y” indication on top of head.

Egyptian glyph with the “Y” symbol

rising from top of the head of bearded



The legendary “keys to heaven” may well be the mana sent to the na Aumakua in the prayer rites to open the doors. Dr. Wolff says the “Y” sign stood for the divining stick and for magical operations in Egypt. This is understandable when we know it has the meaning of mana – the basic tool of the na kahuna in all their magical work.


The book by Dr. Wolff is published by J.J. Augustin, but no address is given. Libraries should have it. The price through a book dealer is $7. The book by Dr. Albert Churchyard was published in London and is out of print, as is the book by Le Plongeon – the last two being made available to me for this study through the kindness of HRAs sending them on loan.


There is much more material in the books mentioned, much of it pointing directly to the conclusion I reached some time ago, that Huna was the original system from which most of the other psycho-religious systems were evolved, or from which many beliefs were borrowed. Because of an outward set of beliefs for the common man, and the secret set for the na kahuna, there was much misunderstanding and distortion when ideas were borrowed but not sufficiently understood to allow their practical use. More will be given covering this part of the study in later bulletins.


Because of the great interest shown in the prayer which I spoke of in the last bulletin – for use with the TMHG prayer action ritual, I am including it in this bulletin.




This is an outline or a suggestion for the prayer ritual. It is to be changed to fit the needs of the user. It should then be well memorized for use. When memorized, the thoughts contained in the prayer have a very great impressive force on the Aunihipili, a physical stimulus of a high order.


Shortly before the hour for the TMHG work, accumulate a surcharge of mana by your favorite method. Include several deep breaths. On the hour, reach out mentally for contact with MFL at the center and through him, with the others, saying… (The “we” includes the Aunihipili and Auhane. You are acting as a team.)


“We reach out now to contact MFL at the center and to become a part of the Group now assembling for prayer. With the Group I now reach out to contact the Great Company of po`e Aumakua, which includes my own…….. (A tingle or other indication may be felt on completing the contact, or may not. Pause for about half a minute.)


“Beloved and Utterly Trustworthy Parental Spirits, cleanse us. Cleanse me of all sins of hurts done others. Accept my pledge to refrain from hurts and to make amends for past hurts in so far as possible. Cleanse Thou my soiled face with the abundance of Thy Grace. Cleanse this supply of living force that I offer as my living sacrifice to you….


“I (or we) now send through the aka cord of contact and through the braided cord of the Group through MFL at the center, this supply of mana. Accept it with my love and joyous giving. I now send the mental picture of conditions which I ask be used as molds or seeds and filled and grown to realities in the future. See a world at peace…… a prosperous world, a happy world…. a safe world.


“I now present this picture of all in our Group being brought into the Light and standing in perfect health with a bountiful supply of all things needed for happy living and Service. I see all of us, including myself, given the power to Serve, the means of Service, and the Joy of Service. I pledge myself to accept all opportunities for Service with faith and to the limit of my ability, that from small things I may grow into greater things of Service, and daily become more like you are – more utterly trustworthy in the use I make of the things entrusted to me. I will strive to do my part to become as I picture myself in the future, healthy, happy and prosperous – filled with the joy of life and Service – become utterly trustworthy in every thought and act and aspiration.


“I now present a special mental picture of conditions desired for myself. (Here visualize the desired personal conditions or conditions desired for others.)


The prayer now finishes. The mental images are released into your keeping to be materialized as soon as is possible. Beloved and utterly Trustworthy Parental Spirits – Great Po`e Aumakua. Now let the return flow of mana fall as blessed rain to bring all good and all cleansing. The prayer-action is finished. I withdraw from Au….ma….ma….. “


Some of the Elements of Easter

in the Light of Our Huna Studies

April 15, 1950


For Huna Research Associates

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


From Max Freedom Long

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


A post-Easter discussion of the Christian faith and the basic question as to whether or not we, as human beings and “children of God,” rise again after death. Discussion of the possible Huna and Egyptian origins of things found in Christianity. Book Review: THE EXPANSION OF PERSONALITY. Comments on flying saucers and a request for donations and common courtesy.


EASTER IS OVER, so we may consider some of its elements in the light of our Huna studies and materials without the danger of upsetting to a degree the many Christian HRAs at a time when they find joy in a risen Lord. Not that any HRA who is worthy of the name is of closed mind and blinded by dogma. The majority, like myself, have been reared in the Christian faith, and even if we have seen in our mature years that its dogmas have been collected from many non-Christian earlier sources, we still love the old stories, no matter how discredited they may have become or how clearly we are able to see the human thumb prints in the margins of the laboriously written accounts of the life and teaching of Jesus and his followers.


I have long loved the simple manner in which HRA Christopher Tatham, a priest of the Church of England and one of my dear friends (also one who knows to the last detail all the possible flaws in the historicity of Jesus and Christian dogmas), speaks and writes of, “Our Lord.” Let me quote from his writings (Page 164, of WE THE REDEEMED.)


“So far we have considered the Christian ideal, and the promise of the power to carry it into effect, as inherent within Our Lord’s gift to his people. Further, we have considered the normal Christian experience, and have found that the two do not tally. There is a wide difference between the vision set out in the Christian Gospel and the experience of Church people today. The recognition of this discrepancy is obviously not going to help us to find an answer to the problems involved, (Note: The writer is discussing prayer and healing as presently found in the Church.) but at least it is a very definite step towards a solution, in that it provides an incentive and a challenge that becomes more urgent as time goes on.


“Now, first of all, it must be repeated that Christian people do not as a rule fail merely because they do not care. That they do care, and care intensely, is witnessed by the degree of pertinacity that is so continually shown before either a compromise is accepted or the quest abandoned. Even those who accept the cycle of failure and restoration cannot be satisfied with such a state of things. They only accept it because they do not know what else to do. Were they told of a method whereby they might cut that devastating cycle and really break away from the past effectively, and, their lives having been reconstituted, become different people, there is no doubt that the vast number of them would only too gladly avail themselves of such an opportunity.


“We are frequently told that the Christian religion is a delightfully simple thing, that any use of such a word as ‘technique’ with regard to it, or indeed with regard to any spiritual development, is outrageous. But is the Christian religion quite so simple? Here we meet a paradox. It is simple, and at the same time it is intensely profound. On the one hand Our Lord told us, ‘My yoke is easy and My burden is light,’ and in another place, speaking of the road to the Kingdom of God, He said the gate was straight and the way was narrow, and there were few who found it. Those who say that Christianity is so simple that a child can understand it are perfectly right, and those who say that Christianity demands the utmost and the highest endeavor of which a man in his full maturity is capable, and that nothing less can ever spell attainment, are right also.”


In the quoted material just given, we have an excellent example of the trend on the part of Christian leaders outside the Church of Rome, at least, to make use of modern psycho-religious discoveries and find better ways of getting assistance through the use of prayer, ritual and psychological techniques.


Agnes Sanford, in her book, THE HEALING LIGHT, 1947, is also representative of the movement to include a more modern approach, as may be seen in her heading for Chapter III, “Turning on the Light of God’s Creative Energy.” She points out the frequency of the use of the word “light” in the Bible and goes on to explain that light is energy, and that matter is energy. She reasons that if we are made of energy, then when we pray to God we should increase the flow of energy as God’s light, to ourselves for healing. As the X-ray is not seen by the eye, although it is light and energy, so God’s “Healing Light” may be entirely real and powerful while not seen or felt when acting upon us.


In Chapter IV, “The Re-birth of Faith: Re-educating the Subconscious,” Mrs. Sanford does not hesitate to deal with the conscious and subconscious as concepts not at all foreign to the Gospels. Had she gone on into the complex and its finding and draining off, she would have covered the field rather completely.


As we all know, Huna includes all that we know in modern studies of psychology, abnormal psychology, and psychic science. It may be considered the most modern of all psycho-religious systems known today. Moreover, even with its amazing freedom from dogma (coming largely because the na kahuna knew that the conscious mind self was unable to grasp the facts of higher levels of being or understand the form of consciousness or mentation of the na Aumakua), Huna throws much light on the beliefs, dogmas and rituals of other religious systems – largely by showing the probable origin of each in some very ancient system which was highly evolved before being hidden in the “Secret,” or Huna, (which resulted in its preservation down to our times in a fair state of completeness and understandability).


To get back to Easter, and the light Huna may throw on it, we [do] not have, fortunately, to decide whether any of the Christian beliefs are or are not correct. That is a personal matter for the individual to settle. Our interest as Huna Research Associates is largely focused in basic concepts that may hold a great truth for us, or help us to a better view of Huna holdings.


Easter sets forth the basic question as to whether or not we, as human beings and “children of God,” rise again after death. The idea is very ancient. The very earliest Egyptian records tell us that the idea of the resurrection of the dead was not only accepted, but was already on its way to becoming warped and twisted, as all ideas become in time through lack of complete understanding. It is evident that the Egyptians were once in touch with a source of information, perhaps with Huna, which taught them of the three selves, three shadowy bodies, and three manas, also of the survival of these, BUT not the gross body.


The mistaken idea that the physical body also survived death was part of the inevitable warping of the original teaching, that is plain to see. One can imagine a simple ancient people seeing the body turn to dust and being unable to understand how it could be brought back to life and form when resurrected. They must have argued that a man simply MUST have a real physical body if he is to survive. So, in due time, steps were taken to preserve the physical body in mummy form and in safe burial chambers.


As all students of Egyptian beliefs will know, the greatest god was Ra (Light or the Sun), and in later times the closer and more personal gods were a divine Father, Mother, and their Son. About these, Osiris, Isis, and Horus, many stories were told. Dogmas were developed and beliefs crystallized. Like Ra, Osiris became the “Heavenly Father.” By the VIth dynasty, the belief that the body was to be resurrected became so strong that the idea of a ladder was introduced so that the physical man so “raised from the dead” might climb to heaven. It will be remembered that the Jews record Jacob’s vision of the ladder to heaven and the angels going up and down.


E.A. Wallis Budge, (page lxxi, BOOK OF THE DEAD) writes, “When the Osiris of a man (Note: The several parts of man which we term the ‘soul’ became called the ‘Osiris’ in Egypt) has entered heaven as a living soul, he is regarded as one of those who ‘have eaten the eye of Horus'; he walks among the living ones (Note: The glyph for the ‘living ones’ was composed of three glyphs for ‘life’ set side by side, checking back to the three selves, three manas, three akas, and perhaps looking ahead to the three days during which Jesus is said to have lain in the tomb before his bodily resurrection). He becomes ‘God, the son of God’ and all the gods of heaven become his brethren. Moreover, his body, as a whole, is identified with the God of Heaven.”


The eating of the eye of Horus was not surprising. Budge writes a few pages later, “The notion that, by eating the flesh, or particularly by drinking the blood, of another living being, a man absorbs his nature or life into his own, is one which appears among primitive people in many forms. But the idea of eating the gods is not apparently common among ancient nations.”


The eating of the gods was, as we know, common to Egypt. We can see how it might easily have passed on down into later Christianity as a part of the Mass and the ceremonial eating of the body of Jesus, in the form of the transmuted bread and wine. In fact, it would be difficult in the extreme to account for the eating of the supposed actual flesh and drinking the actual blood of Jesus on the grounds of any ethical and idealistic religious system. It is a mechanism of magic dating back many centuries before the advent of Christianity.


Only when we know Huna and the three grades of mana and their natures and uses, can we probe behind the decadent ritualistic remains of a once quite scientific set of beliefs and practices. In our TMHG work, we daily accumulate a surplus of mana and send it to the na Aumakua to be used to materialize the conditions we ask for in our ritual prayers. At the end of the prayers we ask that a return flow of the High Mana be sent to us as the “rain of blessings,” the pure water in rain being the Huna symbol of the mana used by the na Aumakua. We do not eat the gods, nor they us. We give our mana and absorb it back in a different form which aids and purifies, according to our present understanding of the “Secret.”


Not only in ancient Egypt was the secret use of mana lost. It became a muddled concept in the hands of men scattered around the world. In Polynesia, Central America and Australia there grew up the belief that by eating the flesh and drinking the blood of an animal or of an enemy killed in battle, mana was absorbed. Mana fell to the low estate of the modern vitamin more or less – a life-element to be obtained as a prime necessity.


The mana concept appears, in all probability, in the story of “Manna falling from heaven” for the Hebrews – who, we must remember, had spent much time in Egypt. The three manas, in the hands of the men of India, were expanded to forty-nine and the original significance lost in the idea of the “pranas.”


In the Christian gospels we read much of “laying on hands” as a part of the healing rituals, but we find no explanation of the transfer of either mana or healing thought-forms from healer to patient. Go read of the use of water in the healing, but not of its value as a physical stimulus in impressing the Aunihipili of the patient with the fact that it is being cleansed (kala of the na kahuna) of “sins.” In the ritual use of “holy water” in the Church we find nothing of the Huna knowledge that water can take and store the low mana – possibly being used with great effect in early times in the shock treatment with mana which dislodged obsessing entities from the obsessed.


We tend to consider the concept “of one God to be something handed down to us by the Israelites, but it is found in Egypt long before the captivity.” Dr. Brugsch collected many striking passages that prove this. Here are some as given by Budge (Pg. xcii Ibid.)


“God is one and alone, and none other existeth with Him – God is the One, the One who hath made all things – God is a spirit, a hidden spirit, the spirit of spirits, the great spirit of the Egyptians, the divine spirit – God is from the beginning, and He hath been from the beginning. He hath existed from of old and was when nothing else was and what existed, and what existeth He created after He had come into being. He is the Father of beginnings – God is the eternal One. He is eternal and infinite and endureth forever and aye. God is hidden and no man knoweth His form. No man hath been able to seek out His likeness; He is hidden to gods and men, and He is a mystery unto His creatures. No man knoweth how to know Him – His name remaineth hidden; His name is a mystery to His children. His names are innumerable; they are manifold and none knoweth their number. God is truth and He liveth by truth and He feedeth thereon. He is the king of truth, and He hath established the earth thereupon. God is life, and through Him only man liveth. He giveth life to man. He breatheth the breath of life into his nostrils. God is father and mother, the father of fathers and the mother of mothers… He multiplieth Himself millions of times, and He is manifold in forms and in members… What His heart conceived straightway came to pass, and when He hath spoken, it cometh to pass and endureth forever. God is the father of the gods; He fashioned men and formed the gods. God is merciful unto those who reverence Him, and He heareth him that calleth upon Him. God knoweth him that acknowledgeth Him. He rewardeth him that serveth Him, and He protecteth him that followeth Him.”




His name meant “light” or “sun.” The word of the na kahuna was the same, la, the “l” replacing the “r” in written Hawaiian. The word for Sacred” was La`a. The sun was called la. We may safely conclude that the Huna system was known in very ancient Egypt, but that it became much contaminated after the na kahuna departed. Witness the long list of gods who followed Ra. By the XVIIIth dynasty, the great god was Amen with whose name we still end our Christian prayers, but his title was Amen-Ra, and he also retained the title of “The One of One.” He was spoken of as having had “two risings” (check the idea of “resurrection”), and was called “The Lord of the World” and “The Prince of Light and Radiance.” (The idea of radiation, kaa in the language of the na kahuna, seems gradually to have become lost as an important factor or mechanism of contact with the Higher Beings. It does not appear in the titles applied to Jesus except indirectly in references to the radiant light of the halos – the “glory” of which we read in the Greek versions of some Gospels.


The root word ka was used in Egypt down the centuries, and at last comes to us as the “soul” because we have no other word with which to translate it in English. It gives every evidence of being the aka or “shadowy body” of the Aunihipili as known in Huna. (It has been shown in Bulletin 29 as the glyph of the two upraised arms, the glyph perhaps giving us the significant indication that it is through the Aunihipili and its aka threads – for arms – that contact is made with the Aumakua.) In Hawaiian, the root ka has several meanings, all important to Huna.


To radiate out from a center.

To strike against. (This was the Huna symbol of making successful contact with the Aumakua via the aka thread – the Aunihipili doing the work. If the prayer rite was not a success, the kahuna was said to have “missed the mark,” as missing a mark with a thrown spear, in this case with the mana-activated aka thread extended “a finger.”)

To bail water. (Symbol of a rapid moving or flowing of low mana)

A vine, the branches of which spread and run. (Symbol again of the mana in movement.) (The root with an added a gives kaa, which has much the same set of meanings, but also the important meaning of “a strand of a cord,” which connects the concept of radiation with the aka thread.)


In connection with our study of the possible Huna and Egyptian origins of things found in Christianity, it seems most significant that the same Huna word that we have been discussing, kaa, had also the meaning of “A CROSS.” To the na kahuna, the cross was the symbol of “obstruction” or “objection” to any form of progress, and may have pointed in the connection with kaa to the complex or other obstacles which might prevent the Aunihipili from making the desired contact with the Aumakua upon order from the Auhane or what we call the conscious mind. There are two other words in the Hawaiian for “cross.” Kea, which also has the meaning of “to hinder,” “to object,” and one of “to shoot or throw arrows of sugar cane” – note the idea of trying to hit a given target. The second word is amana, whose root mana brings us back to the idea of the vine, and includes in a roundabout fashion the idea of a tree and its trunk, trees being used in making crosses in building houses. The simple cross has one crosspiece and might symbolize the blocking of only the low mana flow. The cross with three crosspieces, which is met with in Christian symbolism as well as in the symbolism of other systems, may be the original Huna version of the “Tree of Life” in which the three manas, three selves and three aka bodies are all indicated.


In the ritual of the Mass we have what is considered the most important observance of the older forms of Christian worship. It has been reformed to the “taking of communion” in Protestant churches, but for us, the need of the moment is to see if we can find in the origin of this ritual eating of the god and drinking of the blood, some of the things important to Huna.


It is evident that the Mass was borrowed from earlier religions and worked over to fit Christian purposes. We recall the period when efforts were made to gather and burn all the libraries of more ancient writings. Fortunately much escaped, and we have not been prevented from examining at least some of the evidence which shows the “heathen” origins of borrowed and distorted rituals and dogmas.


The “New Dispensation” offered as an excuse for such actions, may be seen in a verse of the Catholic Office of Benediction of the Most Holy Sacrament (See THE RITUAL OF HIGHER MAGIC, by Furze Morrish for this material and much additional speculative comment.)


“Tantum ergo Sacramentum – “Therefore we, before Him bending,

Veneremur cernui: – This great Sacrament revere:

Et antiquum documentum – Types and shadows have their ending,

Novo cedat ritui. – For the newer rite is here.

Praestet fides supplementum – Faith, our outward sense befriending,

Sensaum defectui.” – Makes our inward vision clear.”

The ritual absolution or cleansing of the ones performing the rite checks with the Huna kala or cleansing.


The invocation of the “angels” of the several orders is similar to the Jewish Rite of Angel Invocation and also checks with the Huna rite of making contact with one’s own Aumakua and, through it, with the Great Company of na Aumakua.” In Egypt the phrase, “great company of gods” is often met in the inscriptions. The glyph for such gods is a square like a small flag, set at the upper end of a long thin rod reaching down to the base line of the writing. The rod could well symbolize the aka thread of contact. Several such glyphs in a row give us the “great company of gods.” The word “angels” is better for use in a religion in which only one God is recognized, even if He be a Triune God, and even if His Son, Jesus, is also God in theory.


It is highly significant that no offering or sacrifice is made in the Mass. None was made in Huna, and both rites aimed at making contact with Higher Beings, although the Christian rite allows only for the feeding of the lower man on the body and blood of the High Being – while in Huna the lower man offers his own life, not as body and blood, but as his mana life force. With this offering in the Huna ritual, and with the feeding back of the High Mana from the Aumakua at the end of the rite, we see a completed and reasonable act of prayer.


We must not discount, however, the importance of the use of the Host and other things which provide excellent physical stimuli to reinforce the rite – all excellent Huna. With such a very little change and addition, the rites of the ‘Church could be made to conform to the ancient Huna in all details’ – perhaps even in power to obtain results such as those obtained by the na kahuna. MFL



By Ernest McBride


HRA Ernest McBride has been with us since the early days of HRA. He heads his own church and is a very modern thinker. His book is nicely mimeographed and bound in a soft cover. 48 pages. Price $2 plus sales tax in California and 8¢ postage. Address him at 1207 No. Orange Drive, Hollywood 38, Calif.


The well planned book lays out a regular set of daily readings and “disciplines” for the reader to work through to the end of expanding the narrow confines of habitual thought and reaction patterns. It is designed to present to the reader, [one] section at a time, the various elements involved in living more fully and better from a psychological and slightly religious angle.


A good sample is found on page 8 under the heading of INSTINCT OF RADIANT CONSTRUCTION. There [is] given a list of words and some pointed comments, all expanding the general idea and bringing it into clear focus for examination, meditation and eventual action. Here are some of the words:


“Act, build, create, exploit, invent, organize; originate, mold, shape, and use. Construction: to set in order; to put together the parts of something; to build. Radiant Construction is the building of anything that will enhance the lovingness of life that will promote enduring happiness. It is always accompanied by good will, kinship and enthusiasm. To understand that the greatest and most thrilling project of which any man is capable is the construction of a strong, vivid, integrated, expansive, effective personality.”

Space is given to short and pointed expansions of the topic, such as, (under Decisions To Be Made) “To understand that I am a free flow of power, which I can mold and shape to such ends as I desire. To be richly inventive and original. To have sublime self-trust. To have a passionate delight in radiant construction.”


At the end of each page, one finds a few excellent quotations from assorted sources, some old and some as new as one from Don Blanding’s A Grand Time for Living which will bear quoting here:

“As long as I walk on my two feet; Blue horizons ever retreat

But the super-sonic plane of mind leaves blue horizons far behind.”




Another new book, Psychical Physics by S.W. Tromp, done in English by a Dutch professor of Geology teaching in a University at Cairo, Egypt, is in the Study this week on loan. It covers the physics of dowsing, radiesthesia and kindred divining phenomena. After reviewing the field and recounting the results of many tests, experiments and studies, a few new theories are advanced. [It is] filled with technical explanations which need a combination of electrical engineer and biologist to understand fully. Part III has much material on the subject of hypnotic phenomena. [It] does not discover the manas or aka threads, and skirts the subconscious.




HRA MEADE LAYNE, so well known to most of the HRAs as editor of the ROUND ROBIN, his mimeo magazine which has covered so wonderfully all phases of studies related to our own, and head of the BSRA, of which I stand with him as one of the directors, will be aided by orders for the new book ETHER SHIP MYSTERY AND ITS SOLUTION, reviewed and mentioned in recent bulletins. Like most of us, Mr. Layne is convinced that the FLYING DISKS are real, and of the utmost importance. The evidence for their origin on the etheric levels, and with the ether entities behind them, is given in the new book as information that should be spread as far and as fast as is possible. More of the books are being made up all the time and deliveries are faster.


In spite of the liberal response to the appeal at the first of the year for donations, over and above the usual subscriptions, Mr. Layne tells me that only enough help was given to clear back debts and make possible the January issue of ROUND ROBIN. The issue planned for March 2nd has been held up in hope that some really abundant gift might be received and, of course, the issue planned for April 15th is forced to wait. I hardly know what to suggest. We all know the great service done through ROUND ROBIN and the BSRA releases (the latter have been possible to send out, as they are of only a few pages and can be mimeographed by Mr. Layne on a small hand machine) and I am sure that all of us have done our best to support this work to the limit of our means.


I realize that most students of the “occult” – as we are classed – are of limited means. Our efforts have been made in the direction of psycho-religious research instead of money making. I also know that times are none too good. Our own HRA membership is now a third larger than last year (July and August), but the help sent to Cigbo during the past three months has dwindled to a little over half what it was. I had hoped that by making the bulletin larger and sending it out twice as often, the interest would grow as well and with it, the support, but it has not worked out that way. (This is not a “beg” on the part of Cigbo. He will continue to work with what you send in, and when your combined interest indicates that changes in our activities are in order, they will be made.)


Meantime, as of the issue of the next bulletin, the semi-annual clearing out of dead wood from the HRA Bulletin list will have to be done. So many come in, you know, and are never heard of again after their first letter. Also, the first notice we have of the fact that many HRAs are no longer interested is the return of a bulletin with the envelope marked “Moved – No Addr. Return to Sender. Postage due 2¢.” It would be a great favor to me if any HRA who has lost interest would squander a penny post card to say so and to stop the waste of bulletins. About one-tenth of the HRAS are carrying the greater part of the weight of Cigbo’s box at the present time. The other nine-tenths either can send nothing or send in so little that it will not pay for the stamps used in sending them the bulletins. All this just for your general information. I feel that the Huna recovery is under Guidance and that if changes are needed in the way we are working, we will be Guided to make the right changes.)


THE PAGE OF INSPIRATIONAL MATERIAL will be included from time to time. In this bulletin it has been replaced by the Egyptian gleanings on the concept of God – one which will bear meditation by the best of us.


A GROUP meeting in Van Nuys, Calif., studying Huna and other related things, can accept a few more. A Southgate, Calif, HRA asks if there is another HRA in his neighborhood with whom he might undertake Huna experiments. Send your letter to MB and I will forward it for you.


OAHSPE ON HEALING. HRA. M.G. calls attention to “Book of Judgment” Chapter XVII, verse 10, as giving us something to strive for in our Huna work. This verse lays stress on the importance of preventing disease and thus avoiding the necessity of trying to find healing when disease strikes. Right control of our Aunihipili and of what we think – of the things that cause fixations – all help prevent later trouble.




Letters, TMHG, Articles & Comments

May 1, 1950



For Huna Research Associates

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


From Max Freedom Long

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



The new prayer-action ritual has been much praised. A typical day at home and at the Study, early morning to midnight. Charles W. Kenn and P.S. have written from Hawaii to give late news of the “Sacred Stones” – also called the “Healing Stones.” Creating a “Letters to the Editor” Department. The first mention of Dianetics, with Hubbard’s book, Dianetics: The Modern Science of Mental Health, to be released about May 15th. A critique of the book review in the April 5th issue of “Pathfinder,” and an initial comparison with Huna concepts.




The HRA Telepathic Mutual Healing Group hours are changed by the beginning of DAYLIGHT SAVINGS TIME. For all of you whose state goes onto Daylight Savings Time, the hours remain the same as before because here at the Study in California I have changed over to the new summer time. This throws our two periods in the day ahead an hour for any HRA whose state has not gone over to the new summer time.


As the bulletin goes second class mail and may not reach some of you in the east for two weeks, I will observe TWO periods each afternoon and evening, one at the old and one at the new time. After May 15th, only the advanced time will be considered and under it, the usual two periods.


THE NEW PRAYER-ACTION RITUAL has been much praised in the letters which have come in. Here at the center I have noticed a sense of greatly increased power, and know that many more are observing the mutual healing periods. Here are bits from some of the letters.


A.L.C.C., a rather new HRA, writes, “I have been enjoying my set of the back bulletins immensely and am now following up for a second reading for more details. I am with you at the TMHG time each day – now using the new form. I must say that my patient has already shown some very good improvements, be they from whatever source.” (Patient also treated via him in the TMHG.)


W. McG. writes, “Working with you and enjoy the bulletins very much. I am glad you think a picture helps in making the contact and here is a better one of me. Very happy to be working with you and my fellow HRAs in the TMHG work. I am feeling stronger every day.”


S.M. praises the new prayer form and makes me blush happily with, “What a honey that last bulletin (No. 30) is! You’re the wonder man of the age.”


J. D. writes, “Thank you for the two April bulletins – they are extra fine. I am studying them with deep interest. The deeper our research goes, the more exciting it becomes. (She adds a note on another matter which is interesting:) … Friends from New Mexico visiting me last week quite casually mentioned that there is a lively traffic in caves in the mountains there – buying and selling them as retreats.” (From atom bombs.)


H.J.S. writes, “I received. Bulletin 29 and found it very interesting, especially that beautiful new ritual prayer for TMHG. I myself continue to have remarkable success in my work and there are pleasing conditions all along the line due to this daily contact with my Aumakua. I do not worry over my problems any more and they are being solved with ease.”


Mrs. C.B. writes, “… I am not so depressed. I know it is the result of the Huna prayers and I feel very close to something very warm and friendly and protective – something that I wish I could retain and feel permanently. I hope all members will realize how much you are giving to this Truth… ” (I am so often given praise and credit beyond my deserts for the part I play.)


More letters on various topics will undoubtedly be of interest to the majority of you, so I will reproduce parts here and sometimes make comments. I go to the post office each morning immediately after breakfast to mail things and to get my mail from Box 2867. Then, when back home, the smaller mail delivered to my home has usually arrived and I go out to the Study and begin the happy task of opening the letters, making notes on file cards, and reading the news from my many scattered friends. I have often had mail from Australia and England on the same day, with letters from far and wide here in our own country. Canada is frequently represented as we have some fine HRAs there, and now and again I hear from a dear friend whose letters come from behind the Iron Curtain and whose messages must be read between the lines in part.


The reading often continues until after lunch and on until almost three as some letters are pages and pages long and others contain articles to be read – or books are sent and need glancing through. After the 3 o’clock prayer time I usually have a cup of coffee with Mrs. Long and our Miss Doherty, who has long been part of the family and who writes with Mrs. Long. They lay aside their writing and we relax for a few merry minutes together. (They are doing another book just now.) The absolutely necessary work on the garden and lawn comes next, and errands are run. These days the lawn is finished being watered, as a rule, just before dinner is called at six.


Then comes the TMHG period again, and by 7:30 I am back at the Study and ready to begin answering letters. Time has to be taken once a week to write a new “tinned letter,” cut the stencil and run off a goodly stack – which sometimes has to be replenished as much as twice if the mails are extra heavy. A few lines on the tinned letters may be enough, or there may he, and usually are, letters asking many things which take long letters to give the replies. New HRAs who have just made contact are the ones needing answers to the most questions. Often there are long delays while I find the old bulletin stencils and mimeograph back sets and assemble them in order to supply a call for the back sets. At any time between ten and midnight I call it a day and head for bed.


Every other week, just as I at last get almost caught up with the answers to my letters, it comes time to begin work on a new bulletin. All that week letters are read, but only the most urgent are answered and the book orders filled, if there are any. Unanswered letters, and some of the very long letters which must remain unread for a time, pile up in their trays on my desk, and the little Study becomes a wild clutter of books, marked letters, stencils, mimeo sheets and commotion. The arrival of visitors at such times adds up to more or less complete confusion. By the end of the week, always by what seems to me to be a true miracle, the bulletin finally gets off … and I would breathe a wonderful sigh of relief were it not for the week’s accumulation of letters. This accumulation, together with the incoming letters each day – many HRAs write me long letters each week – starts the cycle repeating itself. Sometimes I have to be away for most of a day and sometimes visitors who do not realize how full my time is stay longer than the half hour which I have tried in advance to impress on them is the utter limit of available time.


I have given this detailed picture of “my day” so you can more readily picture what goes on at the Study, and because I enjoy so much hearing about your “days” and activities in your letters.


(As all letters are from HRAs, I will use only the initials of the writer in the following.)


Mrs. M. M., from a small town in the East writes, “I want to tell you how much I like the inspirational page of your bulletin and how helpful the prayer action that was sent. The bulletins are so very full of wonderfully interesting things. I long to get the books you suggest. Easter Island was always a fascinating subject, but I could get only so far with it.


“It seems very strange to me that the subjects I’ve always been so fascinated by, I am learning more and more about through you. But so humbly. And I’m too ignorant to be able to contribute anything. I’m just like the little boy who presses his nose against the window of the candy store – that’s all. I can just look in.


“I have missed some of the prayer times at 10 P.M. here, but it can’t be helped. When I can join you, I feel the contact very strongly, as a great happiness – as a spiritual handclasp with a loved friend. I have no friends here, and it makes my contacts with you full of blessings for me. I believe that nothing is chance – that everything is ‘under Guidance.’


“I feel very badly that Meade Layne is having such hard going. He has opened up new worlds for me – and has been to me, so patient, so wonderful a friend.”


Both Charles W. Kenn and P.S., have written from Hawaii to give late news of the “Sacred Stones” – also called the “Healing Stones” – pictured in the set of illustrations for SSBM sent out by Cigbo for his “brithday presink” in February. I quote from the latter’s letter, as it is shorter.


“You might be interested to know that I made a visit to the Healing Stones at Wahiawa recently. They are now enclosed in a concrete building erected by a Japanese woman a few years ago, and there is considerable evidence of use by Japanese people as there are burnt ends of joss sticks and candle drippings around the base of the stones. The Hawaiian Civic Club of Honolulu plans to provide a more suitable setting for that other series of stones known as ‘Kukaniloko.’ These are the well-known stones used by expectant mothers of the ruling class among the Hawaiians on this island as a means of insuring painless births. The attendant obstetrical kahuna was always at hand to assist. These stones are still in the middle of the pineapple field just beyond the second bridge after you pass through Wahiawa.


“In Honolulu, about 20 years ago, I was given a very favorable lease on some ground, after promising not to cut down the large banyan or the coconut trees on it. An elderly Hawaiian woman frequently came to a very stately coconut tree and wept as she looked up at it. (Later) her son reluctantly explained. He said that the tall tree was Kalakaua’s tree (a late prince of royal blood) as his umbilical cord had been buried at its base when the tree was planted at the time of his birth. He and his mother were guardians of the spot, with the house they occupied provided rent free by the estate. This ties in with the similar high regard shown on Easter Island for the Ku piko, or navel and the cord at birth. (Supposed to symbolize the connection with all the ancestors.) Kalakaua was very proud of his genealogy and had it traced back to a long line of chiefs and kings to prove his own powerful ‘mana’.” (In the later and decadent Huna, it became the popular belief through all Polynesia that mana could be thus inherited as well as absorbed from external sources, even at times to the point of eating the fallen enemy.




J.A.H. has been trying to help me to figure out some way to take care of my heavy correspondence better, as has Wing Anderson. They agree that I might try conducting the HRA work like a magazine, and instead of answering letters directly, answer all questions of general interest in a “Letters to the Editor” department.


J.A.H., whose articles appear in ROUND ROBIN always writes thoughtfully. I quote:


“A Letter to the Editor department isn’t a bad idea at all. You’d be surprised how much we like to see our ideas in print. Not only that, but it would give the rest of us an insight into what the others are doing and thinking. If it were properly engineered you could steer the lot of us into better Huna research.


“The TMHG work is the best part of the whole project. This could be extended to include requests for enlightenment or the acquisition of truths buried in the old Huna lore. You are right, I think, that Huna is a remnant of the original ‘Arcane Sciences.’ This knowledge is all kept [secret]. In Huna we are searching for it back through the externals. It can come to us in three ways: first by being taught by those who know – a rare deal, but one which has happened to me – second, by remembrance, that is, receiving as a memory handed down to us from the na Aumakua, [and] third, by piecing together various bits of pot shards until we have the whole picture again – a method physical science follows.


“About the pendulum: the little research I’ve done shows me that the basis of success with them is an unquestioning confidence in them. If a person can become acquainted with his Aunihipili, he can accomplish the same effect subjectively and without the pendulum. This effect I have experienced many times. It is a lower intuition. It is not 100% perfect; I’d say about 80%. That is because the Aunihipili has not the broad view of events which will transpire in time, as has the Aumakua. The higher intuitions, which always come from the Aumakua, are always 100% correct.




C. T., who has been an HRA from its first days, gives some very excellent findings and conclusions after his many months of study and testing. “I am still pushing ahead in Huna – I mean, I am plugging along regardless of how useless it often appears. Just the same, the whole picture is changing. It seems that old forms and past conditions somehow have a certain resistance to being cast out to make way for a more desirable future. I accidentally stumbled onto a way to gather tremendous charges of vital force. The magazine title, ‘Healing Waters’ struck me with an odd effect.


“By visualizing mana as ‘Healing Waters’ flowing through me – from Ku and Hina – to Ku and Hina, and expressing this idea aloud as in a song – using no exact words, just picturing the process mentally, the results have been consistently stronger than in any other method I have tried. Singing my whole prayer-action, matching words with thought-forms makes the whole prayer process seem very much more effective and stronger. I believe prayer spoken aloud or chanted, as mentioned in Oahspe also, must have some foundation in natural law. Does the voice enliven the activity along the aka thread? Does it aid coordination between the Auhane and Aunihipili as far as the thought-forms are concerned? (I believe C.T’s. conjecture is right.) I am inclined to feel so for there is a difference in the use of the voice – setting up an added and aiding vibration even if it be but a humming.


“For several weeks I have been coaching a small group in seeking wisdom. It is still [too] early to predict results, but interest is good. The group so far has not numbered over six. I suggest they all get SSBM but could use a few more Huna pamphlets.”




S.G.P, who has run many tests and has checked with skill the Huna theories, reported recently reading from page 127 of Dr. Fodor’s Encyclopaedia of Psychic Science (a few copies of which are still available), the following from a long article on Emanations – these being ectoplasmic and of what we call mana.


“Capt. G. Mondeil, in a large volume (in French), describes experiments with an electric light globe in darkness. If one holds it by its base in the left hand and rubs it slightly with the open right, in one or two seconds, if conditions are right, the lamp will be seen completely suffused with a milky light. The light is bright enough to illuminate an object placed in contact with the lamp. The same result was obtained if the lamp was rubbed with a rubber-gloved hand.”


S. G..P. tried it and reports, “I found that I could do it. The mana emanations are quite visible from the right to the left hand – the light being cloudy white, similar to that of an ectoplasmic mass but luminous. I could see my shirt front. Proves that mana is actually transmitted.” (In another and earlier set of experiments, a very interesting thing was reported covering tests made by holding the pendulum over various parts of the body. Its movements and response to left and right were as to be expected, but a very strange thing was observed. When held over the top of the operator’s head, there was discovered a spot over which no pendulum motion took place. I would like to hear from other HRAs on this test.)


H. J., long in the study of the materials of the psycho-religious field, writes, “The ritual prayer is thrilling. Without making an attempt to make contact with the na Aumakua, I can feel wave after wave of stimulated circulation go through my body as I read the prayer. I try to analyze this and can only conclude that the meaning and intention of the Auhane is accepted by the Aunihipili, insofar as the words are comprehended by the Auhane. It does not mean that the prayer is granted immediately, or even that it will be granted at all by the Parental Spirit. It merely means that the Aunihipili is in a submissive and receptive attitude.


“The technique inferred in that prayer is indeed profound. If a similar submission to the Higher Will can be achieved and maintained by the Auhane, nothing but good can result. To believe that you have already received the answer, of course, helps to eliminate doubt from the mind of the Auhane, but to so believe is not pure worship of the utterly trustworthy Spirit. I know that the mind, with its desires, is a magician, and it might materialize something that only has to be dematerialized later. Remember the bitter concoction the children of Israel had to drink because they couldn’t wait for the law? To materialize our needs at the moment may be difficult, but to dematerialize what is useless is harder and even more bitter. To conquer ignorance is hard, but not so hard as to un-know what has been experienced.”


G.S. writes, “If you can read Polynesian, maybe you can translate the following. It is not Latin or Greek or any language I know.” (He got it from a spirit who claimed to be a Polynesian during “telepathic mind projection” searching for the na kahuna.) “Nema reverof yrolg eht dna rewop eht, dna modgnik eht si eniht rof live morf, stbed ruo su tub noitatpmet otni ton su dael, dna srotbed ruo evigrof ew sa stbed, ruo su, evigrof dua daerb yliad ruo yad siht su, evig nevaeh ni si ti sa htrae no enod eb, ll1w yht emoc modgnik yht eman yht eb, dewollah nevaeh ni si ti sa htrae hcihw rehtaf ruo.”


I strongly suspect that G.S. is just pulling my leg. (Turn this sheet over, hold. it to the light, and begin reading from the bottom up, as I did, and it will translate itself.)




I am delighted to say that, as I am working on the present bulletin, a new R.R. has arrived. It has been delayed, but has been well worth waiting for. It is always a great pleasure to have a new ROBIN, and I have just paused for afternoon coffee and a quick look through. Excellent new material from the Mark P. Spirit controls is presented and I note many intriguing statements from page to page. Communicator says we should live 250 years and goes on to tell why we grow old too soon. There is a discussion of the Aumakua and of consciousness as a single undivided unit. We are told that we can reincarnate or not, as we wish. Masters, astral shells, suicides, and many other topics are discussed.


HRA John Hilliard with Editor Meade Layne, provide fascinating pages digesting the latest ideas on “Electronic Communication – the Future Basis of Spiritualism,” and in twelve pages condense the now famous lecture by Ernest Thompson given in 1948 in England in which he tells why he thinks we will soon have a mechanical means of communicating directly with those on the other side. The Mark P. communicators have exciting things to say on the matter, and it is an education in itself to follow the statements, arguments and theoretical approach to something that may startle the world almost any day now. Meantime, while the work of perfecting the instruments for communication is continuing, one of the communicators has this to say to encourage the impatient. “You can learn to hear us speak, most of you, simply by listening. Ask your question, relax, listen, reject every other voice save the one which replies to you. It is not an ‘occult’ power – this clairaudience as you call it.” He then goes on to explain at length how this is possible.


There is an amazing account of how a secondary voice seemed to be going along with that of the entranced medium, Mark Probert, when the trance lecture was being recorded on a modern instrument. This was considered a defect in the mechanism until it was noticed that the secondary voice was sometimes using a different word here and there. The communicators were consulted and it turned out that at times the instrument was picking up direct from the control as the secondary voice, and that sometimes the mind of the medium was changing the words before they were spoken. Reports have been accumulating from here and there of accidental hook-ups over which the “there living” have accidentally spoken to the “here living.” (If you are not a subscriber, send 50¢ in stamps and ask for a copy of the April, 1950 ROBIN. Address: ROUND ROBIN, 3524 Adams Ave., San Diego 16, Calif.)




DIANETICS is something new that has been called to my attention by a number of HRAs who have read the article in the May number of “Astounding Science Fiction” magazine, written by L. Ron Hubbard, an engineer and writer of science fiction stories. Hubbard’s book, Dianetics: The Modern Science of Mental Health, will be released about May 15th by Hermitage House, Inc., 1 Madison Ave., New York 10, N. Y. There was also a review in the April 5th issue of “Pathfinder.”


The 39 year old engineer and traveler who writes this book may have made a great discovery, or he may not have. We will know in due time. If he can, in his book (where he promises to give full details of his methods of finding and draining of fixations) substantiate his claims, we will possibly have something of the utmost value to our Huna studies as well as to the world in general.


The story which Hubbard tells is as colorful as his science fiction yarns. It seems that some time ago he became interested in psychology and the ills caused by thought blocks. He studied the problem of psychosomatic illness and considered the native magic of savage tribes, hoping for a clearer understanding. Deciding soon that the cases which he observed did not fit the standard theories of modern psychology, he struck out on his own – and ended up by discovering “that the mind is really two minds,” which is good Huna.


“Pathfinder” says of these two parts of mind, “One is the conscious mind, analytical and rational, seated in the central nervous system, a fairly recent development in human evolution. The other, underlying it, is a primitive but potent legacy from man’s earliest one-cell ancestors. It can distinguish but one thing – pain. It never loses ‘consciousness,’ and when the so-called conscious mind does, it takes over. While it commands, any sensation with even remotely unpleasant associations is promptly filed in the pain-fear-emergency classification (of memories). Any later reference to such a memory automatically evokes the pain-reaction – a panic, amongst the cells, which ruins their cooperative group function as part of a highly efficient thinking machine. The conscious mind may realize that it is behaving irrationally, but it is helpless.”


The reviewer goes on to say that Hubbard, by dint of much experimentation, decided that the generally accepted idea that these hidden memories could not be recalled by the action of the conscious mind, was wrong. SO, after much prodding of the memory of his patients, he succeeded in getting them to recall the pain or injury which had originally caused the fixation. (Hubbard calls these “engrams” in his efforts to keep from using the terms made familiar to us in psychology.) In what he has named the “Dianetic Revery,” his patient is helped to awaken the memories of the first injuries. He claims that in some 200 cases he has had 100% success in finding the original engrams and in doing so has drained them off and cured his patients. He further states that he has done this in about 50 hours instead of the usual 500 to 1000 hours taken by the older methods. This is indeed a big claim, but listen to this.


He says that when his patients have broken through and recalled the original fixation, it begins to clear that blocked part of the memory, and, as block after block is removed, almost “perfect recall” of anything in the patient’s past can be made with ease. For this reason there is attained a greater mental efficiency and sanity. Also, wonderful to tell, the patient becomes progressively more and more honest and moral, with greater good will toward his fellows. The ad for the book promises that, “Dianetics will help the reader to eliminate any psychosomatic illness from which he may suffer,” so it is to be supposed that a person of good intelligence, perhaps with the help of a friend, may put the method to use, find his own engrams behind each of his blocks and ills, bringing them to light and getting rid of them by the accepted process of rationalization. As nearly all disease seems to have at least part of its roots in the engrams, it would be supposed that, if the method works as claimed, the average individual might improve in health to a remarkable extent, and in mental efficiency to a surprising degree.


In terms of Huna, what Mr. Hubbard seems to have done is to toss aside the idea that the Aunihipili is a part of the Auhane. He has decided that our good old “George,” when the Auhane is knocked out partly or totally, carries on valiantly, but without the benefit of having the Auhane to apply its logic to all experiences and memories before they are made into permanent thought-forms and stored in the aka body. These unrationalized sets of thought-form memories have the strange characteristic of NOT being tied to the usual run-of-the-mill memories by aka threads of “association,” and therefore cannot be recalled as can other memories. We all know that George, when confronted by a duplication of some situation similar to the one which caused the complex, will react to this new triggering by exploding into action, be it in illness or tic or neurosis of a peculiar type, including phobias and compunctions.


Mr. Hubbard points up very clearly his discovery that the lost memories are not tied to others through the usual logical association processes. He shows that they are illogically associated in an ever-longer string, with illogically similar ideas – we say “translated” – so that a fixation caused by a frightening licking of the face by a cat, may, in later life, have been associated with a dozen only slightly similar physical sensations – even to the victim going off the deep end if touched by a wet wash cloth in the hands of a nurse.


In his work, the engineer was not at all interested in old theories. Like ourselves, he demanded something that would work. He saw that in the usual psychoanalysis, the end of the long chain of translated ideas was picked up and that one had to work back along the chain day by day in the hope of getting eventually to the first or original impression from which all the others grew.


His greatest single claim – and our greatest hope that he is right – is based on his discovery of a way to ignore the very long chain and get at once to its beginning. He says that he has found such beginnings to have taken form as early as 24 hours after the patient was conceived – once in the case of a mother suffering with such a bad cough that it caused the injury-pain-thought complex to form that early. In passing, we may do well to remember that men like our HRA Dr. Fodor, have long since traced such traumas back that far, and some cases have even been reported that strongly suggest a preconception source of psychic injury.


Engineer Hubbard says in his article in ASF magazine that he found hypnosis and relaxing drugs less than enough to gain his ends. I take it that these are no longer used, although he hints that the new method will best be put to use by medical and professional men whose job is to treat such conditions.


While we have all been disappointed in the past many times by the promises of great things which failed to pan out, I cannot help but hope that here we just might have something. As soon as the book is out we can begin to evaluate it. I will report on my findings as early as possible. (And here I have run out of space for the page of inspirational material which I planned to gather and present. MFL)


The Importance of Mana in Prayer-Action,

Huna in the New Testament

May 15, 1950



For Huna Research Associates

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


From Max Freedom Long

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



Discussion of the importance of mana in prayer-action. How to keep from being depleted of mana after a prayer. Evidence in the books of the New Testament to show that there had been a knowledge of the fact that there is such a thing as the complex or fixation of modern psychology and of the ancient Huna lore. Book Review: THE SUPREME PLAN The Way to Perfection by HRA Meyer N. Burskovsky. Letters to the Editor.




Owing to the greater-than-usual slowness of 2nd class mail deliveries these days, several letters have arrived asking what has happened to Bulletin 31. It may still be on the way. Give your bulletins a chance before asking for duplicate sendings. (Some HRAs frequently send in stamps, instructing Cigbo to use them ONLY to send their bulletins by 1st class mail. This takes 6¢. Some ask that theirs be sent air mail, which takes 12¢ a time. With some HRAs, our work with Huna is a top priority matter.)


The clearing out of the dead wood in the HRA membership has not even yet been accomplished. Cigbo hides the file cards when there is time for the job and when the cards are returned, there is no time. However, speaking of Cigbo and his scratching, he wishes to announce happily that since his troubles were mentioned recently, he has been better remembered and his scratching score has been improved. He even has a dime and four pennies in his piggy bank against the anticipated “brithday cerebration” for his HRA friends come next February.


I would appreciate it if, when you write to me, you would tell me how you like having the letters section of the bulletins made larger, as in the last bulletin. If you like letters, we will have them. I am taking it for granted that when you write me of your experiences or findings in Huna, or your ideas about it, you will allow me to reproduce parts of your letters for the benefit of other HRAs. I always try not to touch on personal matters but, if you wish to warn me, just say, “Not for the bulletin” and I will know.


About a year ago I asked the HRAs who would chance letting their names and addresses be known to other HRAs in their vicinity to let me know. While groups may not necessarily be formed as a result of introductions, some very enjoyable friendships might be formed. I would like to have a mark on the file card for each HRA showing his or her wish in this matter. Will you let me know? You might also tell me whether I might use your full name and give your city and state when presenting parts of your letters. It seems too bad to have to be so secretive with each other. I am sure that all HRAs are fine people – very far above the average in outlook, experience and intelligence. Not one, so far as my happy association with all, knowing them by letter or personally, has ever turned out to be less than honest and kind.


On the other hand, since we have been working together with Huna, I have met or corresponded with some of the grandest people I have ever had the good fortune to know. As I have boasted before, we have in our ranks the most outstanding students in the land when the psycho-religious field is considered… writers, lecturers, teachers, ministers, priests, many doctors, farmers, business people, skilled artisans, men and women from every walk of life. I am so very proud of you all, that I feel wickedly selfish in not being able to share you all, completely around the circle. I wish we could have a national Huna convention and all attend and shake hands.




In the TMHG work with the new prayer ritual – which has been found good by almost everyone – I wish to make the suggestion that after you send your surcharge of mana through the braided cord to the na Aumakua, (See Bulletin 29, pg. 8, paragraph in the middle of the page ending with the words, “Accept it with my love and joyous giving.”) a pause of about a half minute be made and a new charge of mana accumulated. It is the common experience of many HRAs that immediately after sending the mana to the na Aumakua, they find that they tend to fall almost into sleep. The mind wanders and the work becomes dim and mechanical.


If a pause is made and the mana supply is built up again by your favorite method, the sleepiness caused by the lowering of the mana charge will depart. The Auhane will again have mana to use in exerting its “will” and there will return a brightness and mental clearness such as is needed in picturing the “world at peace” and the following mental images of the desired conditions.


When the mana level falls below the easy reach of the Auhane, figuratively speaking, the Aunihipili slips the leash and goes racing off. We are not aware of this unless we have learned to watch for just such things. Ordinarily, we find ourselves in a dull state in which we are mechanically going through our prayer rite, speaking aloud or reading the words, but almost unaware of them. We may not become aware for some time that other thoughts have intruded themselves in the back of our minds and their drift is causing that strong pull that is bending our attention away from what we are trying to do.


This is a very important thing to understand. So far as I know, no ancient or modern psycho-religious system or “teaching” except Huna explains the fact that the Auhane or “conscious mind” self is able to control the Aunihipili or “subconscious self” ONLY if there is a sufficient charge of mana or vital force in the aka or body to allow the Auhane to get enough of it to use as “will.”


The “will” is nothing hard to understand. It is low mana taken by the Auhane and put to use as middle mana (mana mana), the purpose of which is to control the Aunihipili. Without such control, the Aunihipili is cast adrift and left to its own devices. Invariably it will begin playing with remembered ideas and these are what we find drifting through the back of the mind, becoming more and more clear until, unless recognized and checked, they fill the entire mind and crowd out the thoughts we are trying to think.


The full charge or even the surcharge of mana is one of the very basic things in prayer of any kind. Huna has taught us that if the Aunihipili and the Auhane are to work alertly, purposefully and effectively together in the act of making a prayer, there must be enough mana to supply the power for the thinking processes of each self. Modern psychology does not deal with prayer, but from it we learn that if the supply of vital force falls to a low level, the control of the “subconscious” is lost and we are on the way to possible insanity.


Here is something which I wish very much to get across to you. It was not stressed in my book, I fear, but it needs to be understood and kept in mind as the sum total of the difference between the prayer that gets an answer and the prayer that does not. As you know, we are forced to fall back on comparisons or analogy when we try to understand anything about how the Aumakua or still higher beings think or act. This is because the Aunihipili [and] Auhane are unable to use the form of thinking which is used on the next or still higher levels of conscious being. We use our reason and go as best we may from the knowable and known, to the unknown.


Following this one and only method (because “revelation” is in such poor repute and so contradictory), we see that:


The Aunihipili must have mana to live and act.


The Auhane must be able to draw the mana it needs from the Aunihipili if it is to use its powers of will and mind or to function effectively in the work it alone can do.


Granting the truth of the above, we follow the analogy and decide, as did the na kahuna of old, that, in its turn, the Aumakua, which is a part of the triune man, must also be able to draw sufficient mana from the Aunihipili to be able to perform its work, whatever it may be, effectively.


Where there is no mana, there is no life and, what is of even more importance to us at the moment, there is NO THOUGHT. (The na kahuna used the word mana`o for “to think.” It means, literally, “something done with mana.”) In the word Au`ma`kua, the root ma means “to wilt.” Wilting is caused by a lack of water, and water is the symbol of mana. It is plain that the ancient na kahuna, when coining the words which describe the things having to do with the “SECRET” or Huna, had no slightest doubt that the third self of the man had to be supplied with mana just as did the Auhane. It follows that if the na kahuna were able to do a fraction of the things which we know they did do, this piece of knowledge was sufficiently correct in its basics to work. Our task as HRAs is to learn to know what the na kahuna knew and, like them, to make it work. The old world is sick-unto-death of things which will NOT work. It has had too much of the speculative and of assertions for which no valid proof can be offered.


The accumulation of a surcharge of mana and the sending of part of it to the Aumakua as we make thought-forms by praying, appears to be automatic only when the Aunihipili is moved by great emotion. At other times we must take the needed steps ourselves.


A little of Huna has been preserved in almost all the ancient religions. In Christianity, we come upon the strange assertion, “Knock and it shall be opened unto you. Ask and you shall receive.” We also read about the “Door of Heaven.”


These things which sound to us to be figures of speech because we cannot in any way actually “knock” on the “door of heaven,” become definite and practical instructions for action when traced back to a probable origin in Huna.


In Huna, the word for “knock” was kaa, which means “to strike” and also means to “hit the mark” as in throwing a spear. We see that we have to be able to hit the door of heaven or the Aumakua in order to knock. Kaa also means to radiate out, and it means a cord or rope, so we have also the aka thread and the braided cord along which the mana is “radiated” or sent to the Aumakua. Kaa also means “to transfer something from one place to another” and the thing that is “transferred” with the vitalizing mana flow is the thought-form or thought-forms embodying the conditions for which we pray. Double the root to get kaa kaa and we find the meaning “to open.” This may apply to the “door” in question, but it usually was applied to causing the eyes to open (hoo kaa kaa). Connect this with the experience we have had of almost falling to sleep after sending much mana to the na Aumakua, and we quickly understand the use made by the na kahuna of this word in this particular way. If the Aumakua, (to follow our permissible method of using the analogy) is to be given enough mana to open its eyes from a condition of sleep on its level, and to be made able to act effectively, it behooves us to knock in all the ways indicated in the kaa meanings.


Having come to understand why we must “knock” and how to do it, we can see why, when we have knocked, the door shall be opened to us, and then HOW, when we ask, “it shall be given unto” us.


The na kahuna did not always succeed in getting what they wished for when they performed their careful prayer-actions. We know this beyond the shadow of a doubt because their word indicating failure of the prayer action had the same kaa root and meant “to miss the mark.”


At the risk of tiring some of you who read, I wish to present one more of these striking proofs of meaning. It is found in the word kaa na (or ka`a na), which gives still one more side of the very important secret mechanism of Huna prayer. It means “to make alike, or to make to resemble.” This points directly to the process in which the Aumakua accepted the empowering flow of mana and the thought-forms of the desired conditions. In answering the prayer, the ACTUAL physical conditions were eventually made to be “alike” in reference to the thought-forms or mental pictures of the desired conditions. (The “Seek and you shall find” part of the old saying is not without its own Huna significance. To “seek,” a kahuna did hu li, which is “to seek” and also “to change one’s mind or course of action,” “to repent and change the way of life.” So, one makes amends for hurts done others. One stops hurting others and then one may seek successfully, but not until then. The word for “find” is loaa, which is used in the passive sense of “to receive” and which has in its root loa the meaning of a lapse of time and a reach of space or distance. It also has the meaning of the phrase, he ahua a, or “a raised place and a collecting of objects placed on the raised place” – which means the placing of the collected thought-forms of the conditions prayed for, placed with the Aumakua as symbolized by the “high place.”)


It is always a little startling to come across things in later Christian writings and traditions, only to discover in the far more ancient Huna the clue to the real and original secret meanings. It is more and more apparent that in all authentic religious writings, and possibly in all religious “revelations,” we must look for the hidden meanings, philosophies and mechanisms behind simple statements or purported history. Many modern writers have realized this and have tried to reconstruct the secret meaning. On my shelves I have at least a dozen books and not one writer has hit upon the simple truth given us in basic Huna ideas which quietly knit all together.


FURTHER NOTE for those interested in the proof to be had from the words used by the na kahuna. Skip this if it bores you. I have now and then letters from HRAs who are wearied by these things which are so important to the verification of our Huna conclusions. Often they say that it is too difficult for them to grasp and that they are going back to the old and simple way of prayer. Fortunately, some of us are able, at least at rare intervals, to cause all the needed machinery of Huna prayer-actions to turn automatically as we use the simple prayer of the churches.




In a recent letter an HRA asked if I had found any evidence in the books of the New Testament to show that there had ever been a knowledge – no matter how deeply hidden – of the fact that there is such a thing as the complex or fixation of modern psychology and of the ancient Huna lore.


I at once wrote back to explain that the idea of “path”‘ was a symbol as old as religion, and that the na kahuna spoke of “the blocking of the path” or the “thing eating inside” when dealing with the fixations in the Aunihipili which caused illness or, what seemed to be more important to the na kahuna, “blocked the path or way of the aka cord to the Aumakua – along which “path” the mana and the thought-forms of prayer are carried.”


“Path” in Hawaiian, is a la, which gives the root translation of “to the light.” The Aumakua is symbolized by “Light,” so the aka thread of connection is described in this version of “path.”


In the New Testament we find several amazingly similar accounts of what John cried when he came out of the wilderness. He said, in each account, “Make the path straight and clear for the Lord.” On the face of it, this seems only a flowery, Oriental figure of speech and it is supposed to mean that the way for the arrival of Jesus was to be made easy. There can be no question that it did NOT mean an actual road or path.


The account continues and the baptism of Jesus is the next thing of significance. Baptism is the most ancient of all rites for the purification of sins. Considering these two steps or items upon which four gospels agree and keep similar wording, we turn to the Huna lore.


In the prayer rite the first thing to be done is to make amends for the sins of hurting others, then, with the symbolic “path” of contact with the Aumakua “made clear and straight,” in so far as the logical Auhane is concerned (but not as concerns the Aunihipili), we turn to the Aunihipili to get its complexes or guilt fixations cleared away. These fixations are “blocks” in the path, and to be made free of them, akala or cleansing, often a baptism or cleansing with water, is in order. The water furnished the physical stimulus as well as provided the symbol of mana used in all the work by the na kahuna, as in mild suggestion that worked wonders with an accompanying stimulus.


A la, “to the light” is the straight “path.” Papani, is the word used for the “blocking” of it. If this word meant ONLY to block, it would be unimportant to our study, but it has another and cryptic set of meanings which refer us at once to the fact that it points to the strange way in which the Aunihipili hides its complexes from us.


It has the meanings of “to hide, to conceal, to veil, to put out of sight,” also “to close or stop the ears, to hide from or close the eyes,” and, very important, “to hinder one from doing a thing, to bind, to hold fast.”


In SSBM I gave the meanings of the roots in the word for the Aunihipili, which also described the Aunihipili and its odd tendency to hide and conceal as well as to resist stubbornly the efforts to control it.


In John, the “Baptizer,” we can see very clearly the kahuna demanding that the path be made straight and clear by making amends for sins of hurt. This done, he washes away the guilt fixations lodged in the Aunihipili and blocking the aka thread path to the Aumakua. The symbolic use of water for the baptizing – and of nothing else – brings us back to the part mana plays in all efforts to control the Aunihipili in any way. The “holy water” or “blessed” water used in ritual absolutions of sin is more than plain mana or water. It is mana mana or the Auhane’s higher frequency of mana. A kahuna performing certain kinds of magic involving the use of what we would call hypnotic suggestion, was called a kahuna hoo mana mana, and mana mana also means to “divide,” as in dividing the mana between the Auhane and Aunihipili. Holy water symbolizes the use of suggestion on the part of the priest, with the water only a physical stimulus. After the rite of cleansing, comes, in the Church, the Communion which must symbolize the opened path of contact and the interchange of mana and thought-forms between the three selves of man. This interchange is the normal condition. It should be preserved at all times – that is, the fixations should be kept from blocking the path.


(HRAs in Hawaii may wish to check the roots of the words pa pa ni. Some, who often question the root translation methods, may object that too much has been made of this word. For these, I wish to cite the significant meanings of the root pa. It means “barren” and the Aumakua is “barren” in so far as giving birth to the answer to the prayer if the “path is blocked.” Pa also means to “divide out to individuals” which points to the division of mana between the selves in the work of unblocking the path. Pa pameans “to prohibit,” and it is the complexed Aunihipili that, because of the complex, prohibits our free contact or communion along the aka thread “path” with the Aumakua.


In any case, the proof from roots of the Hawaiian does not lie with any one or two words used in Huna. Word after word after word shows the same amazing care with which secret meanings were hidden in the roots by the early na kahuna who formulated the language and who, at that time, initiated the practice of keeping chants unchanged from generation to generation so that the language would remain unchanged. History tells us that the young na kahuna of the temples, whose duty it was to memorize and recite the old meles, were punished severely if they made a slight mistake or if they changed a single syllable. This anxiety to preserve the secrets placed in the root meanings of words, explains the surprising cult aspect of the na kahuna which caused them to insist that every prayer or chant which was handed down MUST [be] used word-for-word. The excuse often given that a change in wording would void the power of the prayer, holds little water, especially when we know the real and original purpose of this cult of exactitude.


In passing we may see that this cult moved from words into the daily practices of the people so that customs were likewise considered sacred against change. In Egypt the change in customs was amazingly small for 4,000 years.




HRA Meyer N. Bruskovsky, philosopher and student, has written a book which is titled, THE SUPREME PLAN The Way to Perfection. His approach is delightfully simple and direct. It is without pretense and is vital with the writer’s deep conviction that over all stands a God-Intelligence which has a good and very definite PLAN for the work of making men and their ways of living perfect.


This is such a book as we have all been trying to write – one which would consider the present condition of the human race and study the evidence that behind wars, the craving for power and superiority, the arts, music, and all the things to be seen about us, there must lie some plan for ultimate perfection.


HRA Bruskovsky reminds one in a way of a curious spectator who watches a great game in a world arena – and who quietly broadcasts for stay-at-homes what he observes. Between innings, he comments on the part of the great game which has taken place ages earlier. He is not partisan, but has the firm conviction that the best team will win in the end. And, like a wise and experienced coach, he explains, near the end of the broadcast, how the individual may best play the part he takes in such a game.


Let me give a few lines from his introduction so that you may get the flavor of his style and the simplicity and directness of his approach.


“Judging by conditions prevailing in the world today, it seems as though the present civilization might collapse before long, with the world returning to barbarism. Yet the remedy has been available all the time. It is not far off, but is within every one of us. The solution to our worldly ills is to be found within the Soul, or Spirit of Man, which is a spark of the Great Universal Spirit, or God.”


Here are the chapter headings:


The Great Plan

The Existence of God and His Plan

The Craving for Superiority


The Rule of Femininity



The Bible

Imagination in the Universal Plan

The Universal Language

The Search for Happiness

God’s Law and Man-Made Law

Communion With God

I Am What Men Call God (verse)



The book is beautifully printed and bound [with] 150 pages. Price $2. Order from Meyer N. Bruskovsky, 5 W. 87th St., New York, N.Y. and he will be happy to autograph it to you if you wish. Here is an excellent addition to HRA written books. We are getting a rather imposing shelf of them.




Books here at the Study in process of reading or inspection include several on Ancient Egypt. A splendid one based on atomic physics and biology by Gustaf Stromberg, THE SOUL OF THE UNIVERSE, misses only the aka while describing how it functions as a pattern-mold of wave fields, and several less important books.




HRA S.G.P., one of our most experienced workers in the psycho-religious field and one who has done outstanding experimental work with Huna, reports an experience in contact with the na Aumakua which shows what can be done and which should encourage us all to renewed efforts. I quote:


“I have had what is, to me, a very happy and encouraging experience. Before I got up this morning, I got the idea to make this chant or prayer. (S.P.G. once recorded one of his chanted prayers and sent me the record. He has an excellent voice and knows just how to use it.)


“’The Universal Life Force is flowing through me now. We feel it and store it in our kino aka (physical body and aka combined). We close all outlets and hold it in balance within. We discharge this mana over the aka cord, to activate the Braided Cord to the Po`e Aumakua, to unite mana with Mana Loa of the na Aumakua, in Love, Life and Light, and in the service of humanity.


“I kept the prayer chant up and the transmission of mana for about half an hour. When I stopped, after a little time there came such a downpour of Mana Loa from the Po`e Aumakua as I have never before experienced. It was a terrifically powerful vibration combined with a feeling of warmth. The vibration was so high that it was really not like any vibration I have ever before known – like extremely high voltage as if higher than x-ray, and pervaded with a light, spiritual quality like nothing I have ever experienced in all my years of occult work on vibration. It pervaded my entire body from head to feet and remained for probably thirty minutes. I seemed to be disembodied and floating or flying on the wings of the clouds. I cannot say there was instantaneous healing or restoration of sight to my left eye, but there is a wonderful feeling of coolness and well-being in both eyes. This feeling of well-being, coolness, poise and health is not confined to my eyes, but pervades my entire body.


“I have demonstrated to my own satisfaction, however, that the Po`e Aumakua do pour down great quantities of Mana Loa – so I give thanks and rejoice that my occult work, over many years, has resulted in this experience which is unlike any I have ever before known. I shall continue with the ‘Great Work’ and see if I can consistently get this downpour and if I can, so use it as to help and heal others as well as myself.


“Take a pendulum reading of this letter and see what you get.” (I got a reading of 480, which is very high.)


(In a letter written two days later, he says,) “Words are too poor to express the joy of the vibration and the Glory of the Light. The Po`e Aumakua seem to be more interested in using me as a channel for Mana Loa to the wide, wide world rather than for the healing of my personal ills and infirmities. I am happy to serve in any way I can.”


(In this letter be explains that, “as a result of TMHG work last night, and mana transmission this morning, came the following as a downpouring of Mana Loa or what I take to be that.” (With this, he found coming into his mind a number of lines, of which space allows only the beginning.) “Deep in the heart of Amanti grows a flower, flaming, expanding, drawing backward the darkness of night – in the heart a Mana Ray of great potency, life-growing, light-giving, filling with power all who come near it.”


HRA S.G.P. has done us all a great service and is to be congratulated on his progress and accomplishments. Our thanks go to him. M.F.L


Dianetics of L. Ron Hubbard

June 1, 1950



For Huna Research Associates

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


From Max Freedom Long

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




The book by L. Ron Hubbard, which was mentioned in a recent bulletin, was released – all 450 pages of it – and Ye Cigbo scratched faithfully to find $4.14 to buy his HRAs a copy. He might as well have bought us a stick of dynamite. Hubbard’s book is just as highly explosive to the world of psychological thought. Half of those whose interests lie in this direction will blow up sky-high, while the other half will cock a weather eye and settle down to sort through the author’s findings, claims and theories to see what of value or bright newness is to be found. I think that the HRAs„ for the most part, will belong to the second half, although our final evaluations may show wide variance.


One HRA, after reading his copy of the book, phoned to tell me that he believed that Hubbard had figured everything out exactly right. The method given for finding and draining off complexes sounded workable, simple and marvelous.


Plans were already being made with a friend to begin following instructions while trying out the system. He promises to report back later to tell what the results may be.


Another HRA, one who is well acquainted with all the angles of psychology, reported looking through his copy and wishing that he had his money back. A third remarked after reading the magazine article on the book, “Just to rename psychology and call it “Dianetics” will not work – he’ll have to have something very good to justify the claims being made.”


Still another HRA, this time one who has been a practicing psychologist and doctor for some years, after a study of the magazine articles, wrote, “It would appear that what he has discovered is our old friend abreaction or traumatic recall. This is fine, and it produces amazing results. It needs more public awareness, but does not justify coining a lot of new words to add to an already confusing mass of terminology. If he has discovered a new technique that is very speedy and a hundred per cent effective, then, of course, he has something to contribute. However, many psychotherapists have succeeded in producing these abreactions (draining off of the complex) in from one to fifty sessions. They are spectacular in their results, but are not something new except to a person just learning about them.”


My own reaction to Dianetics is a mixture of the several points of view given above. I look with delighted interest on Mr. Hubbard’s effort to write 450 pages about psychology and psychotherapy without using more than a half-dozen of the commonly accepted words. He has, as he says, begun from scratch and reconstructed the entire science in an effort to make it fit exactly with what he found and what he was able to observe in his studies in the field. But what delights me most is the fact that I find that Huna fills in most of the gaps which he has had to straddle, and that he may have simplified for easy general use a process by which we can get along without a kahuna to find and drain off our fixations for us – be able to do it for one another. The inability to get at our fixations and UNBLOCK the “path” to the na Aumakua, without the aid of a kahuna, has been one of our major obstacles for over two years of HRA experimentation.


To say the least, one is slightly startled when beginning to read Mr. Hubbard’s book to find that on the first page he proclaims “Dianetics” to be the science of mind, making no mention of the term “Psychology” which dictionaries have described as the “science of mind” for years. After the first startled moment, one begins to lift an eyebrow in amused questioning as one reads the boast that Dianetics, in being created, is comparable to the finding of fire, and the use of the wheel and arch. In the second paragraph, in italics, we are given the great news that the concealed sources of all bodily or mental ills caused by psychic disturbances have been “discovered” and ways for their unfailing cure found.


As we hope to be able to put to good use some of the methods which the author presents, it ill behooves us to refuse him the privilege of doing what we might call “talking elephant.” It is, heaven knows, BIG talk, but it is not without a certain charm in its brag-strut-and-swagger. One becomes almost willing to permit Mr. Hubbard to claim the invention or discovery of what he will, be it our old prenatal traumas and later fixations, dressed up and freshly described as “engrams,” or be it a recording instead of a memory. It might be said that we have before us a written record of one man’s conclusions concerning his own experiences and observations – but not in any way a standard text giving the general findings and conclusions of the majority of workers in this field. The book is a thing to place under the microscope of interested examination while its claims are inspected – much as we might look a bug over for two heads. If we can find the second head, and it will really chew better than the first, and see what the first cannot see, that will be well worth the effort. In a nut shell, Dianetics, after giving its ideas concerning the fixations, their origins, the force behind them, and the way they fade out when brought to light and subjected to the action of reason, goes on to describe the presently used method of treatment.


Almost all major fixations are said to be originated during the prenatal period. At almost any time after conception – be it only a matter of hours – the zygote (or later the embryo or fetus) may record and fix a memory of discomfort suffered by pressure or other conditions and, at the same time, may actually remember what was said by the father or mother or both. The things said at a time of pain and resultant “unconsciousness” (this may be complete or only a slightly lowered state of the consciousness) are not rationalized, to use the familiar terms, but are held as illogical fixations. For instance, the mother may have said, “I simply can’t have a baby now!” And, years later, the infant grows to be a woman with a fixation that she “simply can’t have a baby now,” and so performs perfectly unreasonable acts to prevent bearing a child of her own.


No report is made on finding memories and fixations going back even beyond the time of conception, although this has been reported in the writings of other investigators.


In terms of Huna, it is not a “primitive cell memory” that is able to record and, at some point on the way, understand the literal meaning of the words, but is the Aunihipili in its aka body – the Auhane not yet being directly-attached to the budding body and not able to offer “rationalization” for any impressions forced into the memory.


Mr. Hubbard reports cases in which, during periods of unconsciousness after an accident or when under the influence of ether during an operation, words spoken and also other sensory impressions have been remembered but not rationalized, thus causing fixations. Again we find in Huna an explanation. The Auhane has stopped functioning, but the Aunihipili, forced from the body, is there in the aka body, all its senses picking up impressions and registering them as hidden memories which may later be the concealed sources of fixations or blockages.


Later on, the fixations, when brought into action by some stimulation, show an ability to cause the conscious or Auhane to be cut off from getting its usual supply of mana to make into the “will” with which it could normally control the Aunihipili and its reaction to the fixed and illogical idea-memory. With the supply of low mana cut off from the Auhane, the Aunihipili seems to double the mana or low will-force and use it to command the illogical reaction to the fixation. This reaction may be such that it is momentary or it may be so continuous that it acts as a steady pressure to cause a continuous mental defect. It may upset the glands or other parts of the body and cause some form of illness – psychosomatic illness, which may be behind about 70% of our mental and physical ills. (I am using our own terms to get the materials condensed for our quick inspection.)


Before going on to the Dianetic Reverie method of getting at the fixations and draining them off by subjecting them belatedly to the rationalization of reason, there are several points brought up that are part and parcel of the exciting set of benefits which we are promised will come from the use of the methods to clear away all the fixations and blockages of the individual.


The author says that he has observed that the force which is wasted in driving the fixations through to make us respond to them, is added to our mental and physical power and drive once the fixation is found and removed. He calls a person who has been freed of all fixations down to the very earliest, a “clear,” and tells us that a “clear” has an amazing increase in powers. He is invariably “good” and in all ways much more of a model man. His health is as good as it is organically possible to make it. His mind works much more swiftly and accurately. He is free from fears which are ungrounded, and his capacity for enjoying life is greatly enhanced. (This is the part of the “talking elephant” that I like. If he can make good on a fraction of these items, he can claim to have discovered or invented whatever he likes and have my blessing, want it or not.)


Dianetics, in its first stage of growth, has not taken up such things as the fixations or “blocking of the path” which the na kahuna found preventing the successful contacting of the Aumakua and the sending along the aka thread of contact the mana flow carrying the thought-forms of the prayed-for conditions. However, in our work with Huna, there is no reason that the fixation caused by impressions originating in “guilts” should not also be found and drained off by using the same methods. Unfortunately, the act of making amends for hurts done others does not remove guilt fixations always. The na kahuna knew this and took steps to find and clear away the fixation which was no longer justified.


Dianetics proposes, as one of its next steps, to find ways of treating the insane who are organically sound. Such things as spirit attack and obsession fall entirely outside of the scope of the present set of theories, but just might be included later. While Huna is inclusive of human states of consciousness in both life and death, it is still alone in the width of its scope. The insane, whose attention cannot be attracted and held, and whose cooperation cannot be obtained, will hardly respond to the methods used for those suffering from compulsions or who are ill because of mental blockings.


Only in Huna, of all the many religious or psychological systems, do we find a clear-cut division between the high magic and the low. Dianetics deals only with the low magic of Huna – that which brings about healing through work with the Aunihipili and Auhane, and the fixations, spirit attacks and obsessions. This is psychology at its task. In the high magic we have the instant healing of the kind known at shrines and as performed by the best na kahuna. In this, the parts of the body which have been injured or destroyed are restored, as we say, “miraculously.” In the high magic of Huna we find in use, in addition to the things used in the low magic, the Aumakua and the high mana, also thought-forms used as patterns and the aka body used as a mold into which to cast restored tissues to bring about instant healing. The low magic is something we can use for ourselves. The high magic demands the cooperation of the Aumakua as well. It is important that we keep these differences always in mind. The ideal practice is to combine the low and high magic so that a complete train of beneficial results may come from making amends for hurts done others, and from the following finding of fixations and the removal of them. There are three parts to the picture, (1) the low magic or psychological approach, (2) the high magic or combined psychological-religious approach, and, (3) the approach necessitated by the part the spirits may play in our lives, be it for good or bad. Not until all three elements have been considered and efforts made to take advantage of the Huna knowledge of each, is one justified in passing on the workability of Huna.


The Dianetic Reverie is a relaxed state in which one muses in a day-dream state. The conscious mind relaxes its hold on the subconscious and invites it to go back through the life of the individual to recall such incidents as it may.


In order to allow the patient to let go almost completely with his conscious mind or Auhane, a friend acts as “auditor” and takes the place of the Auhane, giving gentle orders to go back along the “time track” and often to repeat going through a part of the past that is recalled and which seems to hold a fixation. By letting the auditor give all the instructions or orders, and also be the one to use his reason actively to try to decide what is or is not related to a hidden fixation, the patient is able to relax more fully. His body is relaxed in a chair or lying down. His Auhane relaxes and lets go, but can take over at will. Thus allowed a free hand, the Aunihipili happily sorts through memories of all kinds and times, telling what they are as they are recalled and the moments lived over in thought. Often the sounds, sights and smells return as if actually coming from the original experience, The pain, emotional or physical, or the uncomfortable sensations accompanying the origin or making of a fixation, will return. At such times the Aunihipili may tend to back away from the remembered situation or to lose a degree of consciousness – also drawing farther away from the Auhane which has temporarily given over its control. At this point the friend who is acting as auditor and also substituting for the Auhane of the patient, must ask that the experience be recalled again, and often it takes some urging to get the patient to go back to a painful or shocking experience. In this experience many things may be hidden, but eventually these are recalled, one by one, until the whole of the incident is brought to light, with phrases heard and the sensations felt as real. If ills have resulted from that fixation which has blocked out a part of the normal memory, these will perhaps be intensified. But, once the complete details of the experience have been found by the Aunihipili and told, and once they have been explained and rationalized by the auditor, they begin to vanish – the draining off has begun. More going back over the same steps will drain off the complex completely and permanently. The ills vanish and the physical and mental powers of the patient increase because of the freeing of the force tied to the fixation.


Mr. Hubbard tells of finding that the very first or original fixation, usually possible to trace back to a prenatal incident or to some incident connected with birth, may serve to set off a series of reactions which result in related but rather different fixations formed later in life at times of unconsciousness (partial or complete) if accompanied by enough physical or mental pain to upset the control of the Auhane for a time. The progress back to the first or earliest fixation may be fast or slow. It may be a matter of going back from one fixation to the one before it, draining off parts of them, and going on back. Many sittings may be required and the same ground may have to be covered repeatedly. But, without fail, the Aunihipili will eventually work through all the blackings and give over the memories which have never been accessible to the Auhane. Progressive improvement in health and mental tone is noted, and when the work is completed, the patient then is “clear” – he can recall all parts of his life and nothing is hidden. No longer is there a blocked part of his time track or memory. No longer is part of his mana wasted in the illogical obeying of fixation compulsions which are in the hands of the momentarily uncontrolled Aunihipili.


The auditor is necessary for the simple reason that if one tries to work on himself, his conscious or “analytical mind” is tossed out of the window whenever the memory of the fixation-causing incident is approached. Being tossed out, it has no power to apply its power of reasoning to the situation. It is robbed of mana and so of “will,” as we would explain it. Here the auditor must act for it.


There are pages and pages spent in the book going over and over various aspects of the method and giving illustrations. There are instructions, advice and warnings. One is told to begin acting as auditor by telling the relaxed friend that he will close his eyes at the end of the count of seven, and when eyes are closed, the auditor must say that anything he orders done during the sitting will be canceled when the word “canceled” is spoken, that is, in so far as any slightest hypnotic suggestion or influence is concerned.


That is it in a nut shell. In Dianetics, we may have another oversimplification of methods such as the “Every day, in every way,” cure-all. We may see a similar vogue. Be that as it may, a few HRAs are sure to study the method with care and to try it out. In due time we will have reports from these and eventually we will be able to form an opinion as to whether Mr. Hubbard’s work will give us a substitute for the fixation-removing kahuna or not.


IN THE MEANTIME, for those who lack the time or opportunity to experiment with the Hubbard method in which an auditor is needed, I urge that individual HRAs join me in a test I have already begun in my few spare moments – a test easy to make and which already seems workable to a promising degree. It is a test which I find is well adapted for the use of those of us who are not in the class with the “200 cases” which Mr. Hubbard reports working on, and which (although there is a complete lack of details as to where the cases were found, whether in institutions or amongst those found unfit for army duty, or just selected friends who were suffering from troubles caused by fixations) should fit the needs of those of us who are only slightly complexed – perhaps mainly in the realm of old “guilt” or fear fixations. (Of course, any illnesses which we, as individuals, may have, may be partly or entirely caused by some train of fixations and so be psycho-somatic in their nature.)


After three sittings of about twenty minutes each, sitting relaxed in the Study, I found that I could say aloud, in a commanding way to my Aunihipili, “I am now going back in my life to hunt up the memories of times when I was frightened or under much emotional stress in any way connected with prayer.” This is my Auhane giving a strong command to my Aunihipili.


The next thing is to relax mentally and physically and begin going back from one time in the past to another. I found that things I had forgotten for years began to come into my mind in a daydream form, giving me stronger and stronger reproductions of how I felt at the times recalled and how things were in my surroundings. In doing this, I discovered a strange little indicator in the pit of my stomach that began at once to tell me when I was getting into parts of the memories of incidents in which fear or discouragement fixations were formed. The word “discouragement” may be used in our testing for any blocking of faith, any doubt, anything that prevents us from praying and acting in full faith and confidence and with full use of our energies. (This is not my “discovery.” It is good Huna. In the language of the na kahuna, mana ka means “discouragement, faintheartedness, laziness and indifference to undertaking some action.” The literal or root meaning is very significant. It is our familar mana plus kawhich is to “finish or end” or to “throw out, as water in bailing a boat.” Basically it means when we have a lack of mana, and in this case it is the lack caused by the blocking or fixation. The na kahuna knew this well. Mr. Hubbard depends on the releasing of this force to strengthen the drive of the individual when “cleared.”)


The indicator in the pit of the stomach is a slight or a strong “sinking feeling” or sudden automatic reproduction on a small scale of the reaction experienced in times of fear, emotional shock or danger, perhaps at times not yet recalled. I think we must all have some type of reaction peculiar to ourselves. The na kahuna knew that the Aunihipili had the seat of its reactions in the midriff region. They said that the Aunihipili had its thought center in the naau, which means the “intestines” and also “the mind.” (The roots na and au give “quiet” plus “self,” which is a good description of the Aunihipili in its automatic and hidden activities which go on out of sight of the Auhane. This word for “mind” also means “affections” and “the moral nature” – in other words the EMOTIONS, and these, as we know, are something which only the Aunihipili feels. The Auhane can only share in the emotions and can never create them by itself.)


In attempting to set the Aunihipili moving back along the “time track” of my life, as Mr. Hubbard calls it, I followed the steps to be found in the words of the na kahuna. I commanded the naau self, or Aunihipili, to act, as explained above. I then relaxed in body and mind, which is na na, or “to quiet.” Then, to the “quiet” state I added action and began to perform na na`o (note the added “o”), which means “TO THINK DEEPLY, TO PENETRATE, AS INTO THE MIND,” also, “TO THRUST THE HAND INTO SOME UNKNOWN AND DARK RECEPTACLE TO SEARCH FOR SOMETHING,” which is to be “seized hold of, as (with) the mind”,  “to be drawn out”. But the thing to be drawn out is described in a still further set of meanings for the word – see Andrews Hawaiian Dictionary, page 411, with meanings numbered 1 to 4, from which the parts in quotes are taken – “4. To be slippery, to be led astray, to be turned aside.”


In the three meanings of  “4” just given, we see that the hidden memories which have never been rationalized but have become fixations, are concealed in the “dark sack” of the Aunihipili, that they must be sought for after quieting the mind and by the relaxed or quieted Aunihipili part of the mind. When found, they are “slippery” to grasp, but are grasped by the mind instead of the symbolic “hand.” In trying to find and bring out these memories, the Aunihipili may often “lead us astray” and will repeatedly “turn aside” as the fixation memory is approached and show every sign of wishing to avoid bringing the original fixation-forming situation up to the light of reason so that it may be rationalized (which sometimes takes several times of doing over) and so “drained off.”


A known incident which one may suspect is part of a fixation, be it large or small in the reaction it causes, makes a good place to begin hunting memories. In my experiments I went back and began to try to recall (by relaxing and expecting while idly observing what memories came and then drifting here and there or back and forth in them as more and more details were given by the Aunihipili) everything connected with times when I prayed because I was afraid or in the midst of grave difficulties. (I wanted to see what fixations might be the cause of my Aunihipili shying off from prayer unexpectedly at times. I think perhaps some earlier prayer period experience is to blame.)


One of the earliest experiences formed a starting point. I thought back to the age of seven when a visiting aunt brought the family news of a wonderful prophesy giving the time of the end of the world as almost upon us. She read about it from a paper and, with my small sister, I listened and was convinced by all the glib arguments based on Bible prophesy, and, by my aunt’s apparent belief. On the evening of the night on which the “end” was to come, my mother put sister and me to bed, nervously telling us not to be afraid. But we were both badly frightened. To make matters worse, three or four very wicked deeds which I had done earlier, remained fixed in my mind and even as I prayed in a panic to be “caught up into the air” instead of being “left to burn,” I was all but sure that my sins would prevent my prayer from being answered. (It was not until the end of the third sitting that the sins were partly identified. One was remembered very suddenly – a participation in a four-boy job of drowning a batch of unwanted kittens for the hire of 5¢ each. The kittens were my first “kill” and the one I had held under water had haunted [me]. It was about there in the procedure that, at the thought of praying for mercy, my stomach “turned over” slightly but unmistakably. And, right there, I found a blankish and confused spot in the memory, and I found that I disliked very much remembering either the struggling kitten or the little boy who struggled to forget it and to pray.


Having discovered the first probable fixation point, I ended the work for a moment, thought it over, and then took charge with the Auhane, again commanding myself to go back to that moment and recall it, live it all over and bring the whole memory to the light. Again I relaxed and made the approach. Again the signal came of its own accord from the Aunihipili and in the pit of my stomach. Oddly enough, the blank spot cleared hardly at all, but an earlier and deeply hidden or forgotten incident suddenly came to mind. It was of my return from the expedition to the canal with the kittens. I came into the house still shaken, and there saw my beloved father who had been off on business for some weeks. Ordinarily I would have rushed joyously to his arms, but now, weighted down with a world of guilt, I pretended not to see him and tried to slip away. I recalled again the puzzled and hurt look from my father as he rose and came uncertainly after me. It was very bad. I remembered that, but even now there is a blank space after father reached me and asked what was the matter. I have still to penetrate this blank in later sittings and learn what I did or said. I recall dimly that I clutched my guilty secret to my heart and just suffered dumbly.


A second one of the three guilts standing that night of the “end” in the way of prayer was the unconfessed crime of having, at the age of from five to six, spent on candy the penny given me for the collection at Sunday school, and later lying miserably to explain to the teacher that I had lost my penny on my way. (Again a tiny twinge in the stomach at this recall and vivid reliving in memory.) The third memory seemed tied in with the second – it was the unconfessed theft of two pieces of candy from the box which my aunt had brought with her on her visit and which had been passed around, then closed and placed in her room. One piece was for my sister, and I feel that when the full details of the night of the “end” are recalled, it will be found that the theft weighed heavily on both of us. On the far side of the period of fear and inability to pray without my terrible sins rising mountain-high before me, lies the memory of the next morning with the vast relief at finding that nothing had happened.


I will continue this delving, coming up for air with any remembered experiences which impress me as being part of a fixation chain, and rationalizing them, then relaxing and living them over and over to complete the rationalization. To show how hard it is to do the rationalizing, I must admit that I am still squinging at the reapproach to the sickening physical sensations and sounds keyed in with the kitten incident. I am sure that the stronger the fixation, the harder it is to force oneself to face and reface the memory of its origin.


I urge all of you who can, to try out this method as I am doing and to let me know what you learn. Already I have come to a far better understanding of my Aunihipili and how it works behind the scenes. I am sure that we will all find this a splendid training and that it will enable us to become “auditors” for others if we wish to do so. In your experimenting, watch for what seems to be a deep-seated desire on the part of the Aunihipili, even back in early childhood, to be punished for evil deeds – perhaps because punishment has usually come as the price of parental forgiveness and the return of parental love. In this I begin to glimpse the origin of later troubles and ills.




June 15, 1950



For Huna Research Associates

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


From Max Freedom Long

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



More on Dianetics. A discussion of Faith, and how it is presented in the Bible and Old Testament. Meditation, contemplation, reflection and concentration in Huna.




The “Dianetics” pot is swiftly coming to a boil and I think that in a few more weeks we will begin to have an idea of whether it will work as well as claimed, or whether it will work less well.


Here in Los Angeles, one of our able HRAs has already had letters from the author of the book, L. Ron Hubbard, and has started to try out Dianetics, also to teach others who feel that they are not quite able to understand and use the new system after reading the book for themselves. This HRA gave an excellent talk on Dianetics before a gathering of over a hundred psychologists on June 10th, and when asked what evidence there might be that Hubbard had really had no failure in over 200 cases treated, replied that no proof was available at the moment but that he was quite willing to take the author’s word because of the excellent results he was already getting. (Wing Anderson was kind enough to take one of his new sleep suggestion tape recorders to the meeting and record the lecture and the questions and answers – then drop the machine off for me at the Study, where I could sit and listen to the recording while addressing the envelopes for this bulletin.)


Two other HRAs have already reported in on their first tests of the system and both believe they got results in their auditing efforts right from the first. Neither of these is a professional, but both are well versed in the methods and theories of this corner of the field. My own experiments in self-auditing have lagged because of lack of time, but I am gradually recovering memories connected with my early prayer life and hope to find and drain off some associated blockings of the path of prayer-actions.


The reaction of many professionals engaged in treating mental troubles, large or small, and in making the assorted methods and theories work, has been, as I predicted, one ranging from explosive to suspicious curiosity. They do not forget that often in the past, someone has announced a new method of psychological treatment which has worked for few except the inventor. Of course, there are a few who see a threat to their fat fees for protracted treatments. To make them still more upset, we see in Hubbard’s work a complete set of new terms and the strongest possible denial of the use of suggestion – with careful instructions given to help avoid even the unintentional use of anything distantly related to suggestion. With these precautions, there would have to be a complete new set of laws put through to prevent the layman from auditing his friends. We shall see shortly whether the system is one that will repay us as HRAs to take up more seriously. We must keep well in mind the fact that in Dianetics, as in most modern psycho-therapeutic theories, there is a nearly complete lack of consideration of the part played in our lives by spirits or other entities and forces dealt with in Psychic Science. Also, the determined ignoring of such things as the Aumakua, God, gods, guardian angels or highly evolved spirit entities, has crippled both research and practice.




TWO LETTERS have arrived recently which have set me searching through Huna concepts and the words used by the na kahuna, to get for us clearer ideas as to the part “faith” should play in our prayer-actions and lives. One letter reads, in part, “Huna is interesting, but too complicated. I am convinced that, did one live up to the Ten Commandments and was thus able to ask forgiveness of sins, was re-born, as the Bible states, then his prayers could be answered. Please discontinue my mailing of Kahuna literature.”


The gist of the second letter is that the writer is going “Back to Faith.” In her case, the faith as expounded in Judge Troward’s books in which he “based his teachings on the Bible, but had a highly intuitive interpretation of it.”


“Acceptance, and letting the joy and power of God-life flow through you is the CURE.” “I found Huna too mechanical – to the letter rather than to the God-Spirit. I am not trying to change your ways. You have a perfect right to search in that way. “I still expect perfect healing. I also seek instant healing power. I have studied Quimby with that in view. It comes very simply through spiritual realization. But for us intellectuals, that is a difficult path. It requires belief to the point of emotional acceptance.”


The point of view of each writer is important because many of us may feel much the same way. The first writer represents the usual Christian of the past twenty centuries. His formula is based on the modern version of Christian teachings. In it, there is neither room nor need for the discoveries of modern psychology, psychic science or Huna, the latter covering both of these branches.


The second point of view is more inclusive. It has the same basis, but is enlarged to accept an “intuitive interpretation” of the Bible teachings, and there is also room for such things as the idea of a “Universal Subconscious” which we can influence by our prayers as by suggestion of the hypnotic order, the thing influenced being unable to resist obeying the suggestion aimed at it. Again, however, psychic science was neglected and the part played in our lives by spirits, obsessions, multiple personality, etc. was overlooked.


We have seen that Huna deals with all the states of consciousness, not neglecting the living state of man or his state after death as a spirit. It gives much attention to abnormal conditions, especially of the “mind” of the Aunihipili, in or beyond physical life. This being the all-inclusive fact, we cannot by any means refuse, as Huna students, to accept the challenge when someone asks if Huna neglects FAITH.


Nothing is very complicated to one who has a ready understanding of it. It is only the lack of a complete understanding that makes a foreign language or a problem in addition and subtraction seem too complicated for daily use.


One trouble with our theology in the past two thousand years may have been that it was overly simplified to fit the needs of those who found the complications too great to bear. While I am, personally, distressed at having any of my good friends in HRA drop out of our ranks, I can see very clearly that the way ahead leads not back to simplification, but on to even greater complications – though also to a full understanding that makes for ease of grasp, use and teaching.


If anyone had asked me what the most complicated concept in all of the religions might be, I would probably have answered, “FAITH.”

FAITH is a thing we cannot define in clear and simple terms so that it can be understood readily and at once be generated. It is “blind, illogical, unreasonable and impossible to predict or obtain. It is NOT just ordinary belief – it is an emotional state which lies beyond the control of reason-from-facts.”




After the arrival of the two letters just mentioned, I went to the Bible and examined the Old Testament to find what could be learned about faith from it. I found in the concordance, one instance in which “faithless” was used, but with the sense of “disloyal.” I found the word “believe” used often and in the regular logical sense of the word. The Hebrews either believed the prophets or they did not. Faith, such as is met with countless times in the New Testament, was never a part of the older beliefs and teachings.


In the New Testament, “faith” appears as an invention peculiar to Christianity. It began as a reasonable “belief that Christ Jesus is the Son of God,” and in short order developed into something that fits well the quoted definition given above. We read, “Your faith has made you whole,” and we realize at once that this was not just the ordinary reasonable belief in the healing powers of God which had caused the instant healing. Something had been added – very decidedly. There was a new ingredient. But where did it come from?


A look at the dictionaries tells us that “faith” is a “Middle English” word. It was used to translate some other word in the Greek, Latin, Hebrew or other languages in which the Gospels were originally written. Greek and Latin were mostly used and we find in Latin the counterpart words “confidence” and “trust” (fidere), but NOT “belief,” which comes from a different set of roots even if given as a synonym. However, it was the Greek counterpart of the word that furnished the clue. This word, which must have been used in some of the oldest versions, exclusive of other or almost similar words, was “peithein” (as nearly as I can spell it in our alphabet), and it had the very surprising meaning of “TO PERSUADE,” which has the basic meaning of “to induce.” The words used to make the translation are of Latin origin, and we see that they change the original meaning slightly. Translation into English changed the original meaning still more. Make no mistake about it. To “believe” is NOT to “induce,” even if one can “induce” another to do something, sometimes, by causing belief in the need of the act.


Now, going back to the part played by “faith” in the New Testament as we read it, we begin to see that the PART PLAYED BY THE ALL-IMPORTANT THING, “FAITH”, was that of “PERSUADING” or “INDUCING” God to answer prayer. This makes sense. The entire purpose of Christianity was to get help in answer to prayer during life, and “salvation” (soteria in the Greek – meaning “a safe return”) after death. (To win this “salvation” one had first to believe that Jesus was divine and was able to grant salvation; second, one must “repent,” which in the Greek original was metanoia which simply means “a reflective turning of the mind.” See The Conquest of Fear by Basil King, page 45 and on.)


Because I have so often found in the roots of the words of the na kahuna the explanation of lost or hidden meanings in the Gospels, I at once began to suspect that behind this early use of what we now try to understand under the term “faith”, there must be a hidden mechanism useful to “persuade” or “induce” the Higher Powers to give us answers to our prayers.


I had already made a quick search in the Old Testament and had failed to find any special methodology behind prayer. One just asked for what one wanted after making certain that one had lived up to the usual commands, had been purified, and perhaps had offered a sacrifice. In two hours of going through the books on Egypt that are in the Study, I failed to find even a single mention of “faith”, “belief”, “persuasion” or related words. It appeared that the Hebrews had not borrowed any slightest fragment of a “faith” concept from the Egyptians, who had given them so much. And, to go still further, it seemed that the Hebrews were strangers to “faith” in the sense of the word as it was used in the New Testament.


(I am encouraged here by a recent letter from HRA, Nell Barton, able student of Dallas, Texas, in which she wrote, “Please continue to give us more of the meanings of Huna words. That is the only way I will be able to get a full understanding of the foundation of what I consider one of the most important things the world has ever known.”)


If you have your copy of SSBM handy, check pages 398 and 399 at this point. If not, go ahead.


In the Hawaiian words used by the na kahuna of Hawaii, there is found a strange word, lele, which has the meaning of “making something fly” and refers to the “flying” of the prayer, once it is made in the Huna way, to the Aumakua (or, any “god” in modern translations). That is a part of the mechanism of prayer-actions, a mechanism involving the making of the mental image of the desired condition, and the sending of the image on a flow of surplus mana to the Aumakua. This word has no relation to the word for “believe,” which is mana`o`io, meaning “thought to be real.” Nor has it any relation to the words which might be translated as “to persuade” or “to induce.”


Now we come to the Huna concept that throws light on the mystery of the strange third-hand-by-translation word “faith.” The word in Hawaiian which translates perfectly into the “faith” of the na kahuna, which was a logical and reasoning confidence, is pau`lele, or “to complete or finish” plus “making something fly.” In the pages of SSBM in which this word was mentioned, particularly on page 400, I gave the meaning of pau`lele and the implication that if one had the confidence that the prayer had been correctly made and delivered, one would then stop praying – stop making his “prayers” and sending them “flying upward.” Yes, that can be called “faith.” I will admit that, but the point that stands out is the fact that it is the whole ritual mechanism of prayer that is important, and NOT THE FAITH OR CONFIDENCE which one may have later. Of course, if one does not BELIEVE that a properly made prayer can be sent effectively to the Aumakua, [it] will not do its part in the undertaking. (It must obey the order to accumulate mana, to make telepathic contact with the Aumakua and to carry the mental image of the desired conditions, with the mana flow, to the Aumakua to be grown as a “seed” into a future reality.)


In the New Testament we come upon another veiled statement that takes on fresh significance in the light of Huna and what has just been said. We read, “Faith without works is dead.” Knowing the possibility that a Huna meaning is hidden under the third-hand translation, we have but to examine the Hawaiian word for “work.” It is ha na. The “works” which go with the exercise of “faith” seem to be such things as hana mana which means “to cause a miracle.” So, the implication is to be seen that the prayer-action, performed in the ritual way (“faith”) is “dead” or “misses the mark,” as the na kahuna used to say, if it fails to produce some form of “miracle” – to get an “answer” (which is the “works”). (The root ha inha na, “to work,” has the meaning of “strong breathing” such as accompanies aroused emotions, and which seems to be connected with the idea of accumulating a surcharge of mana. The root has also the significant meaning of “a trough or pipe for water (symbol of mana) to run through,” which connects us with the meaning of sending the accumulated mana to the Aumakua along the “pipe” or aka thread of contact. In the lore of India we come upon a similar symbolism in which the pranic force flows through tubes.


In a letter which reached me last month, the point was raised that prayers made in the Christian way are often answered. This is an important point. It is not difficult to see that in a prayer of this kind the Huna mechanism may easily be used, even if unwittingly. We all have mana in the body and aka while we are alive. We all make a mental picture of the conditions which we pray to have given as the answer to prayer. We all reach out mentally and emotionally to the Higher Being to whom we pray, and often with a fine rising of emotional force, which is an excellent indication that the Aunihipili is aware of its part of the job and is doing its best to get the mana and mental image to the Aumakua. The Aunihipili seems to have an instinctive awareness of the presence of the Aumakua and to know how to make the telepathic contact (if not blocked by fixations). It cannot think without using mana, and emotions are accompanied by an automatic manufacturing of extra mana. Thus we see that, under proper conditions, a prayer automatically is made after the Huna method from start to finish.


A friend recently wrote to tell me of a long investigation which he has made of healing as done in modern Christian churches, usually by traveling evangelists. He had followed up the seeming miraculous healings and had learned that the majority of them did not last. In terms of Huna or modern psychology we say that the fixations causing the psychosomatic troubles were not entirely drained off, even if temporarily raised by the healing ritual and response. Later, the familiar surroundings or circumstances almost invariably “trigger” the old fixation and undo the healing work. The na kahuna were at pains to order their patients never to dwell upon or even remember the condition once it had been changed for the better.


If, by long chance, all the necessary steps in the prayer-actions are automatically taken, regardless of Huna, then, and only then, can the “complications” be ignored. While it is possible – even probable – that if we can make use of the High Magic, instead of the low magic which depends on handling mana, thought-forms, fixations and the like, we may at the same time get the Aumakua to clear away the fixations or whatever stands in the way of the swift answer to the prayer. A visiting HRA recently told of her experience over the years and of how she has learned to “raise her vibration” or by some inner gesture of mind (combined Aunihipili and Auhane) reach up and touch the “Supreme,” getting splendid healing results when the patient was such that he or she could be helped.


As I see it, FAITH has three sides, perhaps more. There is the side seen by the Aunihipili. This is the unreasoning confidence and belief in the loving attitude of a Higher Being toward the Aunihipili. It is an animal and emotional reaction similar to the dog’s when it becomes confident that its master loves it and may be fully trusted to help instead of harm it. If the dogs tail is trodden upon, there is a yelp, but the faith in the master remains firm. There can still be this same faith, even when the dog has misbehaved and has hidden under the bed instead of racing to greet his home-coming master. In this, the Aunihipili is the same. If it has a sense of guilt, it reacts the same way and our prayers remain hidden with it under the bed until all is forgiven.


The FAITH of the Auhane is based on logic and reason. It is belief based on accepted information or experience. It is a cold and emotionless thing. It cannot overlook the fact that some of our prayers have not been answered and so must try to find a logical excuse for the failure.


The third FAITH stands in the realm of the na Aumakua which we can sometimes touch or sense, but which is beyond the reach of the mental powers of the Aunihipili and Auhane. The emotions of the Aunihipili will not give one that deep, clear and complete dog-like trust and confidence in the Aumakua or God or whatever we wish to call the Higher Being to whom we pray. No effort of reason will convince the Auhane with a conviction that may not change with success or failure of prayer. The Auhane backslides habitually.


To obtain the third kind of FAITH, we need to rise above the physical senses of the Aunihipili and the logic of the Auhane. In Zen “realization” I have had the usual experience of actually becoming a part of the strange, basic pattern substance-conditions of what I take to be the level of conscious being just above our own – the level on which and in which the Aumakua lives and has its being. This experience is, in a small way, like sensing light or sound, but the difference is that, on the physical level, the light and sound are things outside of us. They are recorded by eyes and ears. In the state of realization, one becomes a part of light or of sound, and the experience is one so far surpassing ordinary sensing that it has all the earmarks of being the exercise of a third and higher way of super-sensing and super-experiencing.


Once having BECOME a part of the vast whole of light, one returns to the normal condition carrying a memory of the experience – a memory of a strange nature that gives utter and unchanging CONVICTION that there is that other and higher form or degree of basic light and that one has ACTUALLY BEEN PART OF IT. This [is] the third level of FAITH. It admits of no slightest change or doubt thereafter. Having once actually been a part of a thing makes the reality of the thing itself beyond all question. To have been for a time a part of the Aumakua, would undoubtedly give complete belief in its reality ever after. I have only touched in this way the things of this level in their form as basic patterns and perfections as of abstract ideals, but some seem to have touched the Aumakua and come back KNOWING its personality and utter trustworthiness – the latter characteristic apparently being the most impressive since Huna was first found. It may be, of course, that one touches its aspects rather than personality. In a recent bulletin I gave you part of the letter of HRA Sherman Peticolas telling of entering a downpouring of white light after chanted prayer.


The secret doctrines of all religious lore deal largely with the various ways and means by which one may become “one with God” for a moment or, after death, for eternity. All meditation and much fasting and prayer aim at the same end of “becoming one with.” It is apparent in the little we know of the old Mysteries of the Mediterranean Basin civilizations. It is the central theme of Yoga teachings concerning the attainment of “union.” If anything in the historicity of the New Testament is true, it is the claim of the man Jesus that he had attained this union with “the Father” and that he urged a similar union upon his followers.




The na kahuna have a surprising number of words for meditation, contemplation, reflection and concentration. It is evident that the act generalized under the term noo noo (“to search” plus “to think”) was one well planned to allow the kahuna to become one with the Aumakua. The Aumakua was the “parental spirit” or “Father,” the inclusion by absorption of the feminine half of the “parent” being accepted and still symbolically left as a thing still not final. Of one thing we can be sure, and this is that the Father was not the Old Testament Javeh which comes to us in translation as Jehovah.


In the older religions we constantly find the teaching that a man becomes what he thinks. This idea would fail to make full sense were it not for the knowledge that this form of “becoming” is the “union” with the basic elements or even the na Aumakua on the higher level of being. After meditating with a “searching by thought” on straightness or light, one does not see or sense these things as we would on this level. One suddenly finds himself BECOME part or the basic and abstract pattern reality which is utter straightness and complete light without there being any physical thing to be straight or to be lighted. With the na kahuna, the word ku was used for “become.” It has two distinct meanings, both symbols of the steps taken in such realization, (1) “to rise up” as from a prone position, and (2) “to stand.” The symbol meanings show the process of reaching “up” for the contact with the Aumakua level. And, once this is reached, one “becomes” or stands in with the things of that level as a part of them. (This is called “standing in line” and is found in the prayer Hewahewa delivered before the missionaries upon their arrival in Hawaii.) Another meaning of ku (it has over 20 variations), is “to be like or to resemble.” Another is “to reach from one place to another.” Another, “to be placed or set in a state or condition.”


A place for meditation, as a mountain top, was called ku`a noo. Note the combination of the ku and nooroots with the idea of “going up” in the symbol of “mountain top.” “Up” is the symbol used constantly to show the progressive steps of growth from Aunihipili to Auhane and Aumakua. It is not indicative of “place.” The “God within” concept is perhaps more accurate in indicating an interblending of “planes” of consciousness. However, in Realization it might be more exact to say “Man within God” to describe the “becoming one” state that results in a complete and lasting faith, knowing or conviction of Aumakua reality.


To attain the new state of faith through Realization undoubtedly demands that we keep “searching” and “thinking” – keep meditating – with the aim of drawing closer and closer to the Aumakua until we come to the point of experiencing the moments of “becoming one” with the Aumakua. A word for “faith” in Hawaiian is mana`o`io, in which mana`o means to think by using mana to handle our memories, plus the root io or “real.” That is true knowledge. It is the real “faith.”


In the Zen training to attain Realization, the student is given questions (koans) which cannot be answered through reasoning. He is taught to ponder the question until he gets from the Aumakua the answer, which is a realization of the “REAL” and enduring and perfect basic pattern after which our physical things are made in a very clumsy and imperfect way. The student knows how to use memory and reason already. What he is set to learn is to use the innate ability of the Aunihipili to make a complete contact with the Aumakua and to merge with it. This merging or “becoming one with” is an act quite apart from any use of the mental powers. We say that it is a use of intuition, but even that is a poor name for the final rising to touch and become a part of the Aumakua – being able for the moment to see and sense and KNOW, as through ITS superior powers of sensing.


Remember the story of Psyche and Amor, the human and her lover who was a god? The Greeks gave us in this story the same information to be found in Zen. Psyche felt the presence of her divine lover nightly, heard his voice intuitively, and was happy. Curiosity impelled her to light her lamp (intellectual power) in order to get to see her lover, but Amor vanished instantly. He could not be found in the realm of human reason or the limbo of emotions. Only her love for him could aid her search. It attracted her to him in the end and she became “one with” Amor permanently, thus knowing him as one with herself – leaving nothing to be seen by the light of intellect.


This highest of the three forms of believing or FAITH is gained by “becoming one” with the Aumakua. The sages have spoken of the universal law of attraction and have told the secret of it. It is that a man becomes what he thinks and draws nearer and nearer to the thing he loves. Our meditations should be powered by our deep love of the Aumakua and by the “searching-thinking” of the na kahuna. If the intellect is steadily pushed aside, the way opens and the mystic attraction grows. One day, when relaxed, or one night when half awake, one suddenly finds himself “placed in the new condition” (ku) and thereafter the faith is a knowing of the REAL beyond all logical knowing. That HIGH FAITH is undoubtedly the “knowing” that makes possible the instant healing of High Magic. It is the bright goal. It is the ultimate “gift” and it is for each of us when and if we are ready to make the efforts needed to claim it. With it, one does the “works” – hana mana – the miracles. Without it, one must be patient and keep on using the low magic.


The low magic demands belief of the reasoning Auhane and faith of the lowest or animal-emotional level on the part of the Aunihipili. Fortunately, unless badly blocked by fixations of doubt or guilt, or unless the day has been spoiled by emotional upsets, the Aunihipili will have the happy faith that is intuitive in it and will obey and make contact with the Aumakua when we desire to pray. One of our modern mystics wrote after long study, “The animals all will to God.” The Aunihipili is an animal spirit in an animal body. We na Auhane are only guests in its house – loved guests upon whose guidance and superior mental powers the Aunihipili gladly depends. If we do all we can to live without hurt, and to open and keep open the path of the Aunihipili to the Aumakua, it will “Will to God” for us and make for us the contact we cannot make. The law of attraction is its also – on its own level. Meantime, we are given time in this way to make our way through love and “searching-thinking” to the Aumakua levels – there first to find the basic straightnesses and light, and when the time ripe, the “Union” of “becoming one with.”



More About Faith

July 1, 1950



For Huna Research Associates

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


From Max Freedom Long

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



Report on Dr. Brunler’s efforts to get results in the matter of obtaining oil from the deposits he pointed out with the use of the pendulum. A letter from HRA Meade Layne was reported, giving his promise that all new subscribers to ROUND ROBIN magazine would get a full quota of issues eventually. More copies of Dr. Nandor Fodor’s ENCYCLOPAEDIA OF PSYCHIC SCIENCE were found in England and made available here at $7.65 post paid. Charles Kenn and Theodore Kelsey, both HRAs living in Honolulu, found a very old kahuna of a special kind in the island of Hawaii, Kona district. Dianetics came in for more discussion. A number of letters from HRAs were reproduced. Excellent results through the use of Huna methods by individual HRAs and through the Telepathic Mutual Healing Group were detailed.




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

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


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


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




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


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


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


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


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


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


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


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




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


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

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




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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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

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



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




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


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


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


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

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


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


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


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


Mr. Hubbard writes that his book is “already partly obsolete” in that new methods are constantly being discovered to shorten the therapy.


A limited number of people will be accepted by the Foundation for a “professional course covering thirty days. The tuition is $500. Mr. Shank proposes to go to take the course, but to cover the expenses, wishes to sign up others at a “fifty-dollar in advance fee” who will attend one or two informal seminars to transmit the content of the course to interested people here.” Mr. Shank also distributed a mimeo sheet giving four of the lately discovered improvements in technique. He says he had them via long distance telephone from Editor Campbell and Mr. Hubbard. I will give a condensation in our Huna terms of the four points for those who may be interested – if not skip to the next page. For the person who cannot return and get the old memories to revive and be relived, it is advised that he be directed to go back and live over some period of great pleasure or success. From these happy periods the method is learned and later more painful periods may be entered. Repeat until “sonic” is properly developed. If some engram or fixation seems to prevent backward travel on the time track, direct the subject to go back to that fixation itself. This is called a “holder.” Repeat the effort until the “holder” is found and drained off.


The work done in 2, above, will usually re-stimulate a “deep fear or panic.” As soon as the fixation that prevents the backward travel in time is found and drained off – and the fear allowed to show itself in reactions it may cause, a search is made for the original cause of the fear and the fixation which the incident produced. Repeated efforts to send the subject back to the incident should be made until it is uncovered, lived over and over, and drained off. After that, the way will be opened for the backward travel along the “time strip.”


As an approach to the earliest fixations, usually formed by prenatal causes, the subject or “pre-clear” may be directed to “return” to some pleasant sexual experience and relive it. If there is reluctance to recount (to tell of it to the auditor), the pre-clear may report indirectly only enough data to permit the auditor to follow and check the fact that the pre-clear is returned and reliving the episode. Take him over this experience several times and then direct the file clerk (our Aunihipili) and the somatic strip (our Aunihipili holds all memories of this “strip”) to return to conception and recount. (Why the two incidents should be related this closely is not explained.) Watch for skips or blank spots in the conception story; induce the pre-clear to fill in the earliest such skip, using the repeater technique on phrases and words picked up from the pre-clear’s reporting, recounting and rationalizations about not entering (reliving) the skips.”


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




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


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


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


Ku: Rise, ku la: rise (completely up,) ku la: stand.


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


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


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


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


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


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


No Reply Required

July 15, 1950



For Huna Research Associates

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


From Max Freedom Long

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



Began with a SPECIAL NOTICE saying that it had become impossible to answer each letter which arrived here at the Study, and that from that time on, only letters of urgency would be answered. This would make it possible for MFL to continue to get out two Bulletins a month as usual and to do some needed bread-winning. More and more he is convinced that Guidance is being given and that ways and means will be given to keep the HRA work going so long as it is part of the Intention. Cigbo wishes to send his very best thanks to all who remembered him since last Bulletin. More on Dianetics, and the description of a new project in which the HRAs would try to see what could be learned about “raising one’s vibrations.” The meaning of the idea of such “vibrations” was discussed.




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


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


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


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


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


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


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


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


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


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


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






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


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


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


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


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


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


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


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


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




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


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


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


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


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


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


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


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


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




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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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





The Use of Pendulum or Radionics Instruments

in Psychic Diagnosis

August 1, 1950



For Huna Research Associates

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


From Max Freedom Long

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



News of the HRA work, more information concerning the aged kahuna found in Hawaii, and letters and comments on recent Bulletin materials. Discussion of our prayers for peace and TMHG work. Much news and comment on the matter of Dianetics, with letters from HRAs on the subject and reports on personal experiences with Dianetics. There is an article on the pendulum and radionics machines with a letter from one of the HRAs giving new and valuable findings and speculative material developed by an experimenting doctor in the East. Notes on the psychic diagnosis methods of Los Angeles team of doctors, McInerney & Stalons, in which one of the team is placed in a hypnotic state. Notes on psychic and pendulum diagnostic methods in general. Report on the work done in our experimental project of “Raising the Vibrations,” with more of the matter from a Huna angle.




Thanks to you all for your splendid response to my plea in the last bulletin for your continued reports and suggestions by letters to which no reply is expected. I am beginning work on this bulletin on July 25th. This is just ten days after sending off Bulletin 36. In this ten day period, during which many of you have just received the bulletin and the announcement of the change in the correspondence set-up, I have been answering most letters in the usual way – with a “tinned letter.” But now even this is being given up, and with the expected free time so allowed, I shall get on with the serious investigative and experimental work with Huna. I shall also get into the careful study of your letters on these and related projects. All letters will be much appreciated, even if they give only your personal news and comments. I will try to keep in touch with you through the bulletins while you keep in touch with your letters. I think it is going to work out very well.


CIGBO ALSO WISHES TO THANK YOU for any help, large or small, which you may have sent in and for which he has been unable (without the assistance of “boss”) to send his personal note of thanks.




Letters with material marked for the bulletins have accumulated to make a most valuable and interesting collection. I hope soon to begin to sort them through and try to arrange them by topics so that I can select things from them in orderly fashion to pass on. I may use my shears to cut up letters to get parts into the right files, and in doing this I may be unable to credit the right HRAs with their materials, so bear with me if there are mistakes or omissions in the matter of crediting names or initials. I plan a file for questions which may be of interest to us all. There will be one for comments, news reports on experiments with Huna which have been undertaken and whose results can be told, also one for information such as that concerning radionics and the pendulum in their relation to Huna. I have a special file for clippings and articles and will begin to sort this material to come under different headings. The items covering TMHG attempts and results will fill a goodly file compartment all by themselves, as will the items covering more generalized aspects of healing through Huna or related methods.




News comes from HRA Charles W. Kenn, who made the remarkable investigation last year of the fire-walking in Honolulu. (Some of the books giving the report and pictures are still available. $1.10 post paid.) This kahuna is eighty-seven years old and he lives in the section of Hawaii where the lava flowed into the sea recently. He has been giving freely of his knowledge to HRA Theodore Kelsey and Mr. Henry Kekahuna, as well as to Charles. The remains of many ancient Hawaiian temples have been pointed out and the history and significance of each described in so far as possible. A check of Bishop Museum materials on this part of the field is well started and will soon be completed. Pictures will be made ready for classification and reproduction and, if all goes well, Mr. Kenn will publish the material, perhaps with much additional material which he has been accumulating on Huna. Owing to the very wide scope covered by the na kahuna, the volume may be an Encyclopedia of Huna in its eventual form. The kahuna does not appear to have been of the healing school so much as was hoped. However, there seems to be emerging a definite line of thought deriving its source from the old beliefs. This has been described in his letter by Mr. Kenn as giving a set of practices aimed at physical, mental, and spiritual well being. Charles, fortunately, was able to establish a blood relationship with the kahuna through his mother’s family, thus getting past the stumbling block of the cult of secrecy which has so largely prevented the full knowledge of Huna from being given to the world. This work is being carried on at much expense by those engaged in it as a labor of love. On behalf of the HRAs, I wish to extend our most sincere thanks for the efforts being made to preserve information of such value.


A CORRECTION is due for the impression I have given several of my friends in Bulletin 36 that I have given up the present civilization as lost. Will you all add these: IF, IF IF, IF, IFS, to what I meant to say? My anxiety came particularly from the fact that I scented danger to Huna in the wind and wished to make an impressive request that all HRAs keep in mind the need of saving the little knowledge we have from being lost IF, IF, IF we got into an atom or H bomb war and IF we had some of the always-predicted quakes which have been foretold in each decade as means of sinking large sections of the lands upon which we live and have our being. HRA E.B. writes, “… human society, especially in the United States, is in a very hysterical state” [because of the war threats]. She philosophically passes on to us the following, which voices her feelings in times of seeming danger. “Underneath us are the Everlasting Arms, and we can’t get out of the Universe.” That is a long and comforting sermon in a single line. We have discovered, in the century just past, that we all survive physical death and go right on in one form or another of living and growing. No accident of living on this plane makes a permanent mark on the record. All things change. We do what we can at any given time, and that is enough.




Our Prayer for Peace comes in for comment by HRA H.M. Wagner, of Florida. He is an advanced student and is wise in psychic as well as worldly matters. He concludes, from his long study of history and his personal observations that the Powers That Be have often found it necessary to have wars and disasters in order to bring about better conditions in a step-by-step progression in human affairs. This takes us back to the prayer, “Thy will be done.” I recall that in the last war, in England, one of my friends who is the spiritual leader of a small but forward-looking group, caused ritual prayers to be made for the bringing of justice in the great conflict. He and his group did not flinch from accepting any part of punishment that might be measured out as England’s share. Here we run into the idea of race karma again – a thing that, in Huna, falls into a karma for the Aunihipili, one for the associated Auhane, which is the self which “knows better”, and one for the Aumakua, which is difficult for us to postulate. On the level of the Aunihipili, the karma would, logically, be the same as for the big fish that eat the little ones, or the school of big fish that has eaten the school of little fish. Here we are in the world of “accident” of Huna – a level of life which we may find filled with cruelties and what, to us, is unjust. On the level of the Auhane, we begin to make our own conditions and to arrive at more of our logical form of justice. We know right from wrong, in a very blind, muddled and imperfect way and, because of our muddled understanding, often suspect some Higher Being or Ultimate God of being painfully lacking in seeing that justice is done down here below – at least justice according to our ideas of what it should be. For those who have forgotten, may I remind once more that Huna has a new and quite unusual concept which we tend to forget or whose significance we overlook? This is the concept of a set of three “justices,” one for each level of life, as represented by our Aunihipili, Auhane and Aumakua. What is just for an animal or our Aunihipili is by no means just for the purposes of living of the Auhane. And, for the justice of the Aumakua level, we can only guess that up there one does not content himself by giving just dues to others – one loves them instead. Or on that high level we may at last attain such a unity of brotherhood that to give or to take away is to give and take away as from one’s very own self. How pitifully little we know or can know on this level. But how bravely and confidently and gloriously we can lift our tired and soiled faces to the Light and make our little endeavors to Love and Serve and feel Brotherhood with even those who seem to be our deadly enemies.




The news on Dianetics remains of interest to us as HRAs. I dare not let myself hope too strongly that this new version of complex-finding systems will be the one to help us get at our guilt and other fixations and drain them off, thus “clearing the path” as the na kahuna have called it for thousands of years.


L. Ron Hubbard, originator of Dianetics, has finished his first class in the East and will shortly be in Los Angeles to give classes here, so an ad in a Los Angeles paper announces. Tuition will still be $500, it is to be supposed.


No definite word has come in from HRAs who, at this writing, are just about to finish the course in New Jersey, but fragmentary reports are drifting back.


Perhaps a half dozen HRAs have been sufficiently interested to get and study the book, then hunt up an auditing partner and try out the system. Three report that they have been able to go back to the period before their birth and recall words spoken by or near the mother at times when they, as unborn infants, had been pained by something that had happened such as a bump, fall, illness, etc. This, in the hands of amateurs, is something really remarkable to accomplish. Hats off to L. Ron on that one. Such recalling and reliving of the event seems to have been effective in draining off a connected fixation in at least part of the experiences.


One HRA had the unhappy experience of not getting such an experience completely drained off at the time it was uncovered. As a result, his fixation caused emotional reactions which he could not control, these taking place every two hours or so until he could resume the auditing and finish the draining off of that fixation.


My own experiments in self-auditing to uncover guilt complexes connected with my early life and especially with prayer, have not been finished as yet. I have found that I recall many things long forgotten, but fail to relive them vividly enough to cause a real “run with final clearing away.” One very strange thing is that I have brought back the memories of nightmares suffered through shortly after the experience which I related in a recent bulletin – that of the drowning of the kittens and the resultant oppressive sense of guilt. The nightmare which followed shortly, included nothing of the kitten incident, but seems to have been connected in some way with the fact that I was too sinful to be protected by God. In it I was being chased by a dark man in a turban. Eventually I was caught, thrown to the ground, and my throat cut – no friend being able to rescue me. Unlike most such dreams, I did not awaken after the worst had befallen. Instead, I lived on in my dream, watching the dark man race on after others, and marveling that I was still alive although certainly very, very dead.


A letter arrived July 25th from a gentleman in the East who was given Bulletin 33 to read because of his interest in Dianetics. He hastened to send a warning to me and other HRAs. I will pass on part of his letter.


“My first Dianetic auditing partner was transferred to another state, so being of a curious and exploratory nature, I disregarded Ron’s advice and tried running myself, without an auditor. I will never try it again. Compared with your little tummy-rumblings of a childhood guilt complex, a real honest-to-god engram is like comparing love’s young dream to delirium tremens.


“I have not led a sheltered life. I have been run over, blown up, electrocuted, poisoned, and have fallen off a cliff, to mention a few minor mishaps. But never in my life have I been so completely terrified as when I ran into a nice fat engram when I was all by myself.


“The experience is not only terrifying and unnecessarily uncomfortable, it is absolutely futile. I had run (relived) engrams before under the auditing of my friend. I was perfectly conscious and knew the whole thing was perfectly silly. All I had to do was repeat what I was seeing and hearing, and it would release. (Drain off.) No go. I finally had to bring myself up to present time, leaving myself in the middle of the engram. I am stubborn, and I tried to run it out by myself the next day. Still no go. All this time I had no appetite, my arms and legs jumped, my scalp crawled at the slightest noise, and I felt continually on the verge of tears. Finally I gave it up and had my oldest son run me through it. Together, we discharged it in less than two hours. I only hope that any of your fellow HRAs who try to do a solo in reverie know where they can quickly find an experienced auditor to get them out of the mess they are very apt to land in.


“My sole purpose in writing is to try to save your associates from a very unpleasant and stupid experience, and save yourself the embarrassment of having suggested it.”


I have written to thank this gentleman for his letter. It is evident that when one pushes the Aunihipili back into remembering very vividly some situation which was tied in with a complex, the usual control over the Aunihipili is lost and it reacts wildly and out of control until help is obtained and the complex is rationalized. It may be that autosuggestion of the first water may fail one in such a situation. I may stop my own experiments until I can work with an auditor.


I suggest that we all wait a time and see what develops before we plunge in. Some report excellent early results with Dianetics and amateur auditors, so far as they have gone, but Mr. Hubbard is frequently announcing changes in his methods, one of the latest being to refrain from picking up engrams of later life first. Go first to the prenatal period and the very earliest engrams. These early engrams, so he explains, are tied in with most later engrams which may be turned up, and the latter may be difficult to handle because the early ones remain untouched. If the earliest engrams are first found and removed, the later ones which are related to it will drain off almost automatically or with very little effort.


I further suggest that unless you are greatly interested, you hold off buying a copy of DIANETICS. It is difficult reading and you may never care to wade through the 450 pages – which are already out of date. Because of the call, your library will eventually have the book, even if it is decidedly NOT on the “accepted list,” (neither is SSBM, for that matter. Libraries are very conservative, as we all know.) New discoveries in methods are announced frequently, and there may be a later printing to contain them, although at present, one is supposed to pay $50 a year into the “Foundation” in order to be kept informed.


One of our HRAs who lives near Los Angeles, has behind him a long and very successful practice in standard ways of finding and draining off fixations. From him comes the warning that there is a grave danger in amateur auditing with Dianetics. The prime danger comes if the one being audited is even slightly paranoiac – has some large or small delusions, such as those of persecution or grandeur. To stir up the fixations for a person of this type almost always means that he transfers his blame for all his misfortunes, real or imaginary, to the auditor, as to the regular psychologist. He will tell the world that you are using the blackest of arts on him. A second serious danger lies in the fact that almost everyone has, at low spots, contemplated suicide. If the engrams covering this urge are activated and not fully drained off at once, the patient may kill himself between sittings. The professional, from whom this warning comes, also adds that the use of suggestion is a great help in getting the fixations to the surface and getting them drained off. Most of us are able to live with our fixations in comfort if we don’t stir up the Aunihipili and activate the “sleeping dogs” which should ordinarily be allowed to “lie.” Go slow while we keep an ear to the ground.


NO BOVIS BIOMETERS are to be had as yet. My letters to the old address in France weeks ago brought no reply.


MANY LETTERS OF APPROVAL have come for the new plan to save time here at the Study. L.B.S. writes a typical note: “I’ll miss your kindly notes, but the silence won’t ‘hurt.’ You long ago EARNED some leisure for serious reflection and unhurried research.”


She also corrects my mistaken idea of what she meant (see last bulletin) about possible dangers in sleep and sleep suggestion, diametrically speaking. “A recorded voice might key-in pre-existing engrams and the silly reactive mind work out the stimulated engram instead of the constructive intent of the record. Hubbard gives examples of engrams keyed-in while the pre-clear is fully conscious but NOT conscious of WHY an idea flashed into his mind with compelling force.”




The news of Gregg, the insane young man we have been treating in the TMHG and as a special case for some months, has been more and more encouraging for the past few weeks. A very decided change for the better has been noted in his condition. Recently he was able to understand and carry on a conversation. He looked through a window and recognized the car of his parents, indicating a desire to ride in it. We can feel greatly encouraged in our efforts. It would seem that time is a necessity in this, his treatment.




The pendulum and radionics machines have by no means been forgotten. Letters accumulate in a special file here at the Study, and to these are added clippings and articles from HRAs and from various sources.


A recent article tells how two Yale professors have made a long study of the electrical discharges from the body and brain. They found no separate rates of discharge for different organs, such as are supposedly measured by the radionics instruments, but they did find that cancer tissue sends out a negative discharge while healthy tissue sends out a positive. Tests for possible starts of cancer in internal organs have been made for some time with such success that the early diagnosis of cancer, especially those in the reachable generative tract, is far more certain.


I am becoming increasingly convinced that diagnosis with the radionics type of instrument depends in large part on the psychic ability of the doctor, just as in the case of the use of the pendulum. What I still wish to determine is the part played by the doctor when he sets his instrument at a certain dial reading and goes about treating the patient for the registered ills.


In CHALLENGE, a small Chicago magazine, there recently appeared an article telling how we were being poisoned by aluminum cooking vessels. Almost all doctors who use radionics instruments seem to place much stress on this form of poisoning. They treat it with a setting of their machines, and claim many benefits. One such doctor, here in Southern California, so I gather, has found that cancers contain this poison. He is quoted as writing, “we know what we are doing in treating out the aluminum we find in very large amounts in cancers and tumors. We do not have any trouble in correcting this condition in any place in the body. Have not had a single failure in over 27 cases to date.” It is not exactly clear to me whether the cancers and tumors were the things unfailingly corrected or just the deposits of aluminum discovered in parts of the body.


A long and thoughtful letter from F.E. on the East Coast, tells of his observations over a period of twenty years, covering the use by a doctor friend of radionics instruments of various kinds. Under test conditions, this doctor successfully picked out test tubes which contained clear water, and others which contained much or little of certain chemicals. Recently he has carried his experiments well into the pioneer fringe of things. Let me quote from the letter. “By tuning in to the higher octaves of the given rates, he believes he can tune in to the ‘finer bodies,’ and has discovered infections and diseases not present in the physical. He thinks these are caused by destructive emotions such as fear, anger, hatred, etc., which will in time manifest in the physical body. He is highly psychic, and during diagnosis is always conscious of the presence of a spirit who calls himself ‘The Healer’ and who aids him. The Healer has given him many rates not known to the radionics research laboratories, and also rates for many emotions such as love, hatred, fear, anger, and so on. I recently showed him several pages from the bulletin, and he was much interested and wonders whether other chiropractors or other operators of similar machines have had similar experiences, and would be glad to put his findings at their disposal.” (Letters may be sent to me to forward through F.E. if desired.) “I talked over the possible rates for guilt complexes, and Dr. R., after some meditation, came up with a rate which seems to apply. There are often several rates for the same thing, and he would like to know whether any other HRA experimenter had discovered rates for fixations blocking the path to the Aumakua. I will continue work with him on this line and will report progress.”




Psychic diagnosis without the use of pendulum or radionics instruments has long been successful to a degree, but has gained very little recognition. Dr. Brunler and others tell us that the “etheric body” may be seen by the trained observer or through the use of the Kilner Screens, and diseased conditions diagnosed by its color, shape, degree of extension, etc.


In the new issue of ROUND ROBIN, together with a number of other fine articles, is one by Dr. Frances J. McInerney of Los Angeles. She gives many very interesting details of the method of psychic diagnosis which she practices in conjunction with Dr. Stalons, the latter being hypnotized and making the diagnosis while in that condition. Dr. Stalons also gives instructions for the treatment of the ills she discovers in this way. Edgar Cayce is given as a fine example of early workers who used the method with telling effect.


Dr. Stalons also pays much attention to the “aura.” (We would call this the aka body and note that part of it might include the aka of the Auhane as well. The mana actions in the aka of the Aunihipili would account for many changes which might be observed.)


In the article it is also called “the magnetic field.” Let me quote. “The health of the individual is shown clearly in this field. It extends from one to two feet, and even more in some individuals, and the outside of it, in the case of a healthy person, shows as a definite band, but as a ragged or feathered edge in one of low vitality or poor health. Lines seem to run out from the physical body to the outer edge of the magnetic field. These are really vibrations, and when the ends of these vibrations are hooked, then the Doctor is sure to find pathological or nervous conditions in the area where she sees these hooked lines.”


Editor, HRA Meade Layne, in a footnote to the article, comments on the successful diagnosis of patients at a distance by this method and thinks that such success argues equally well for the “absent treatment” mechanism. (Which, in Huna, we work with in the Telepathic Mutual Healing Group work.)


SPIRIT DIAGNOSIS AND TREATMENT THROUGH MEDIUMS must not be left out of a discussion such as this. Here and there we find great help given through the circle, the medium, and the Guides. In late years, materialized former doctors have performed operations of an amazing nature on living patients. The strange – and delightful – part of such operations seems to be that materialization and de-materialization are used. Out comes the appendix to be left on a tray for inspection, but no incision has been made.)


VIBRATION is a very general term and is very loosely used in these days. We say that light and electricity, heat and sound, all are vibratory rates. We agree that something must be there to vibrate, and that there must be some force acting to cause the vibration and to keep it going.


As announced in Bulletin 36, our next Huna research project will center on the problem of whether or not we can learn to cause changes in our lives, health, circumstances, thought, etc., by making changes in such vibrations as may be connected with us as conscious entities living in bodies on the earth level – or living as spirits in aka bodies on the invisible levels.


Every departure from the normal pattern of vibrations may cause illness or trouble. This applies to bodily organs and to the thoughts and emotions alike. It may apply to other things not yet taken into consideration.


In the foregoing pages of this bulletin I have touched on several things which come under the classification of units which are not vibrating in tune with the perfect pattern which we postulate exists under the hand of the Aumakua for each of us.


The fixation may be considered a vibrating cluster of memory thought-forms which is out of tune. Radionics and the pendulum aim at discovering the vibrations and measuring them. All healing methods may be said to aim at restoring the vibratory harmony or action of mind, emotions, organs, or tissues.


All research needs to have a definite direction. We need to know, if even in a very dim way, what we are to look for in making a search. When we find something that is strange to us, we need to have some criterion by which to judge its possible value to the investigation proper.


In our project we will have the criterion of vibration. If we come upon anything that seems to vibrate in such a way that it might affect our triple man in his aka bodies, or his manas or his physical body – even his surroundings or circumstances, as the moon and stars may do – that will be grist in our mills.


All HRAs are invited to help think this through. All are urged to try some way of “raising one’s vibration.” Keep in mind the possibilities derived from Huna that there will be used:


some particular mental action on the part of the Auhane, and that this will

cause the Aunihipili to use its form of mental power or its emotions, and

set to work with mana to make certain changes in or around us.


This could be dangerous for some. Watch your reactions and stop if you find yourself out of your depth or frightened. Strange things may happen. One HRA has already reported, “I have had the hunch to try to raise my vibrations. I can’t tell you just how I went at it except that it had something to do with my solar plexus. The other night when I tried it, I fell asleep, but was soon awakened by someone calling my name loudly. I struggled to consciousness and answered before I realized that I was alone. I cannot be sure, but it seemed to be my mother’s voice. She passed on, however, when I was about sixteen.”


(Please report your experience.)




August 15, 1950



For Huna Research Associates

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


From Max Freedom Long

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



Dedicated almost entirely to the matter of “vibrations,” with fresh materials and discussions, quoted sections from source books, etc. MFL reports the fact that his own personal experiments showed that something or other was “raised” with a biometric reading of 900 degrees registered after performing certain mental-breathing actions. His guess was given that at 1,000 degrees, instant healing might be possible




Your many valued letters which have come in since the last bulletin are appreciated more than you will ever know. I have been deeply touched by the warmth and support and understanding which you have all given me at this time when it is such a pull on my – shall I say, heart-strings – to put aside letters from such dear friends without sending an answer. I suppose that I have been unaware until just now, of the large part your letters and my visiting back with lines or pages have meant in the past two years and more. I have taken it too much as a matter of course, and so am just a little startled to discover the strong and clear undertone of loyalty to our work and to such leadership as I have been able to offer.

I have so often had the dismal feeling that unless our Huna work together produced some miracles rather soon, everyone would lose interest. This feeling has been fed by the rather large number of HRAs who have joined in the work in months past, stayed on for a short time, then written to say that they were dropping out to take up some other line of reading or study. Recently, however, I am discovering that the HRAs at the core of our organization have had more than enough abiding interest and understanding to offset the ones who have come and gone, and those who will continue to do so.




I was greatly impressed and uplifted last week by parts of three letters which arrived. In one of them the writer mentioned in passing the fact that she loved our HRA work so much because in it she had at last found honesty – honest admission that we do not know to a certainty and are doggedly holding ourselves open to truth of any kind and from any source which we come across. This gave me a great uplift of spirit because it showed that I am not alone in my almost fanatical determination that we shall not be lied to by anyone. In my early years I accepted the “teachings” of the self-appointed “teachers” because they sounded convincing and because I knew too little to judge what was said or written. In time, I came to know that half of the “teachers” were not intellectually honest enough to even try to verify their statements. A quarter of them mouthed the false statements of others, not knowing enough to test and judge and sort materials. The rest made up a conglomerate group tainted with outright intention to win cash for teachings they knew were false, or with fanatical lust to become leaders, or with the various grades of ignorance, willful blindness, black cunning and puerile silliness.


My determination has been, from the first, and continues to be, that we, as HRAs, shall remain a body of men and women who are able to carry on our investigations and experimental studies regardless of the end results – for the sake of honest work itself. If, in the end, we come to a point where we see that we cannot continue to progress, we will disband and hang up a shield which is still bright and unsmirched. Meantime, those who seek a “teacher” and who wish to be spoon-fed with unproved and unprovable assertions and dogmas, be they old or new dogmas, will continue to drift in and out of our open doors. I am sinfully proud of the way most of you THINK.


A second letter contained this. “I’ll miss your letters rather much, but I know that your time must be spent to get the most Light for the most HRAs. I haven’t time to hunt up books or to read them for myself, or to experiment more than just a little. So carry on, Max. I am depending on you to let me know through the bulletins about anything new and important in our line. I’ll keep feeding Cigbo his catnip if you’ll keep feeding us all what ‘strong meat’ you can find.”


From a third letter came this. ” … and I suppose I had become a little tired after years of looking for something logical and something which didn’t turn out to be a monument to someone’s egotism or bank account. Huna is like a clean mountain breeze to me. You gave your reasons for your conclusions but did not try to force them on others. In the bulletins I find the same sincerity, even if you do get a little off the straight Huna line now and then. In the TMHG, I am finding an inner companionship and am catching little glimpses of the Light that I have always known intuitively was there, but which I could not see because of the dogmas and the intrusion of personalities in groups and churches.”




To counterbalance the materialistic approach which we are forced to make to the psycho-religious field and so Huna in particular, we have the mysticism built on such intuitions as are mentioned above. The greatest sense of having found utter verity has come to me in moments of “realization” or through strange flashes or vaguely remembered dreams. This is evidence for the individual, not for the friend or neighbor. Here we tread one of the lonely paths whose markers and sign posts are graven faintly with the cryptic phrases of those who have gone that way.


We have, in our HRA circle, mystics armed with little more than fainting endurance, enduring love and miraculous patience. How often I stand abashed – almost ashamed of my own little selfishnesses – as I read some simple line from one of these whose entire life and strength is spent in a desperately continuing effort to help some other. In these lines one may catch the flashing of the ancient Light between the words.


This morning I had a letter from such a mystic. Some time ago she became interested in the strange story of the rise and fall of the Order of the Golden Dawn in England and America. After reading a book which mentioned Waite’s translation of Levi’s Transendental Magic, she asked to borrow my old copy. She poured over it and over Waite’s critical notes. In her letter she gave me her findings: “However, I believe that Levi reveals the Huna steps in healing. I came to the conclusion that it is useless to try to explain this method. One has to take certain outer steps, but the action takes place on inner planes which are never physically explainable. One deals with an INNER SUBSTANCE – which may be mana or prana but IS ‘faith.’ One simply lets IT work. Yes, as in Huna, one sets the seed, lets it mature – watering it meantime but NEVER digging it up.”


How deeply we long to find that which is true and which will stand the acid test of logic and workability – which will sound that single perfect note within us when plucked with the fingers of the hidden mystic in our beings. How unforgettable are the moments of fragmentary findings, either while waking or sleeping.


HRA Dr. Nandor Fodor is back from his flying trip to England and European cities where he met friends and hunted down several more copies of his ENCYCLOPAEDIA OF PSYCHIC SCIENCE, which, as you know, is our invaluable reference book on the greatly important part of Huna which deals with our psychic powers and with the conditions of life on the other side of physical death. The price remains $7.66 post paid. You may place your order with Cigbo, who has reserved five copies for us, just to be sure, or directly with Dr. Fodor, The Park Central Hotel, 7th Ave. at 56th St., New York, N.Y.


Dr. Fodor has the finest faculty imaginable for collecting the data on given topics and pulling together a sane and lucid summary of facts, historic happenings, theories, and, what is of greatest value to the student, the real significance to be found in the many reports and cases which are cited. He has had the courage to handle reports, cases and materials from which the average professor or “scientist” would flee as from a plague. Even more impressive is his moral and mental honesty. You know at once when you begin to read, that here is someone who has no ax to grind and who is giving the facts as he finds them without the sickening “slanting” or misleading propaganda coloring usually met in cult writings or “teachings.”


No field in the world of thought is so fascinating in its materials as that of the psychic, and in no book covering the field have I found such exciting and absorbingly interesting outlays of cases and reports which have been known to so few. For example, let me quote parts from the long and thought-provoking article on “Dowsing,” pages 97, 98 and 99 of the Encyclopaedia. Comments in ( ) will be mine.


“DIVINING ROD, a V-shaped twig, 6-18 inches long, of hazel wood or wire, whale-bone, uncoiled watch spring, etc., which, if the two ends are rigidly grasped by a sensitive, will, in the apex, forcibly move over hidden springs – not over stagnant water – lode of metal or other objects of search – subterranean caves, graves, etc. – unless the grip is relaxed it will, under the effect of the rhabdic force – the Greek equivalent of the rod – emanating from underground, snap, change shape or revolve, like the bow-shaped rod of the French dowser, Bleyton, which sometimes executed as many as 80 revolutions a minute. The force apparently acts on the muscles through the nervous system. (As in using the pendulum.) It is stopped by a silken or woolen glove, India rubber shoes, or a tight bandage on one or both arms or legs. (There follows at this point in the article a discussion of the theories, relations to other psychic activities, etc., etc.)


“Experience shows that the rod itself has little to do with the mysterious faculty. Some dowsers do not use it at all. Leicester Gataker … relied solely on the sensations experienced in his arms. ‘His hands, hung down, extended a little outwards, and on observing closely, we could see, from time to time, a vibration in the middle fingers which appeared to be drawn downwards, just as in the case of the apex of the twig.’ Abbe Bouly stated in a lecture in 1928: ‘I no longer require a rod. I can see the stream with my eyes; I attune my mind; I am looking for lead. I fix my eyes; I feel a wavy sensation like hot air over a radiator; I see it.’ In the case of John Timms, studied by Oxford scientists in 1924, the demonstration was further complicated by a foreknowledge of where the hidden streams would be found. The attraction of hidden metals on his rod varied in this order: that to produce as much action on the rod as one gram of gold does, one has to bury of silver 1.2 grams, of nickel 6, of aluminum 15, of zinc 40, of lead 75, and of copper 125 grams.


“According to what the dowser (or user of the pendulum) desires to find, he may hold a bottle of water, a piece of metal, an empty tube – if in search of caverns – or a personal object – for corpse in water – in his hand. Once a stream (underground) is found, it is possible, by varying the substances, or by holding tubes of bacterial cultures, to determine the alkaline content or infectious state. From the latter discovery the idea was developed in France to use the divining rod for medical diagnosis. Promising results have been recorded in noting human reactions to disease germs, to remedies and foods, and also in noting the difference between radiations given off by a sound organ as compared with whose of an unsound one. (There is given at this point a history of dowsing from ancient times, also some of the theories which have been advanced to explain radiations from the organs of the body, from water and inert objects or substances.)


“Sir William Barrett was the first modern investigator for psychical research. He experimented with a dowser who successfully found coins placed under inverted saucers on the table. He attributed the twisting of the rod to motor automatism and considered it a phenomenon allied to automatic writing. Since then, considerable progress has been made.


“Before the International Congress of Experimental Psychology in 1913 in Paris, Joseph Mathieu desired to be tested for a strange claim: to divine water from maps alone. The claim was proved later. E.M. Penrose, official water-diviner of British Columbia, is said to be successful in duplicating the feat.” (Dr. Oscar Brunler uses maps in searching with the pendulum for water, oil, etc.)




Another odd item which is of interest to us at this time because we are examining the idea of “raising one’s vibrations,” is found under the heading of VIBRATIONS on page 401. I quote:


“VIBRATIONS of sound play a mysterious part in the production of psychic phenomena. In the form of lively conversation, singing or music they are often asked for by the invisible operators. ‘We can walk on the vibrations made by your laughing,’ said Walter, the control of Margery. He claimed to get more than half the energy used in the production of the phenomena from the gramaphone vibrations but the only explanation he gave was that as they come off the machine they are converted into another and more useful form of energy.


“Music as the means to induce the trance state is found on record as far back as Biblical times. Elisha says, ‘But now bring me a minstrel, and it came to pass when the minstrel played that the hand of the Lord came upon him.


“According to Dr. Taraknath Das, quoted by G.K. Hack in MODERN PSYCHIC MYSTERIES AT MILIESIMO CASTLE, the following curious history is handed down in India: ‘It is well known that the great Indian musician, Tan Sen, in the court of Emperor Altar the Great, used to sing a special music known as Dupak Rag, which produced lightning effect. In performing for the Emperor the musician had to sit by a lake. The singer had to jump into this artificial lake to save himself from being burned and suffering from electrical shock. The lightning effect was caused by the vibrations of the music.'”




I have been looking in many places for information to give us hints on the matter of “raising the vibrations” – whatever that may be, and whatever it may mean to us in our study and experimentation with Huna. It occurred to me that we might get leads from reading of the lives of men who had made strides along the path of what we might call “spiritual development.” One of the most interesting modern psychics who falls under this classification in all probability, was the author of OAHSPE, Dr. John Ballou Newbrough. Let me quote now on the article on him.


See page 263, under that name, in the Encyclopaedia.


A New York dentist (1828-1891), clairvoyant and clairaudient from childhood, automatic writer and painter. He could paint in total darkness, with both hands at once. It is claimed that closing his eyes he could read printed pages of any book in any library, that he could bring back recollections of astral travels and that under control he could lift enormous weights, even a ton, without apparent effort. He is chiefly remembered in Spiritualism for OAHSPE, A Kosmon Bible in the Words of Jehovah and His Angel Ambassadors, first published in 1882 in New York. It is a new Bible purporting to come from the higher heavens, and ‘to have been directed and looked over by God, the creator’s chief representative in the heavens of this earth.’ In a letter dated January 21st, 1883, Dr. Newbrough wrote to the editor of THE BANNER OF LIGHT:


“I was crying for the light of Heaven. I did not desire communication from friends or relatives or information about earthly things; I wished to learn something about the spirit world, what the angels did, how they traveled, and the general plan of the universe. I was directed to get a typewriter which writes by keys like a piano. This I did and I applied myself industriously to learn it, but only with indifferent success. For two years more the angels propounded to me questions relative to heaven and earth, which no mortal could answer very intelligently,


One morning the light struck both my hands on the back, and they went for the typewriter for some fifteen minutes very vigorously. I was told not to read what was printed, and I have worked myself into such a religious fear of losing this new power that I obeyed reverently. The next morning, also before sunrise, the same power came and wrote – or rather printed again. Again I laid the matter away very religiously, saying little about it to anybody. One morning I accidentally – seemingly accidental to me – looked out of the window and beheld the line of light that rested on my hands extending heavenward like a telegraph wire towards the sky. Over my head were three pairs of hands, fully materialized; behind me stood another angel with her hands on my shoulders. My look did not disturb the scene, my hands kept right on printing, printing. For fifty weeks this continued, every morning, half an hour or so before sunrise, and then it ceased, and I was told to read and publish the book, OAHSPE. The peculiar drawings in Oahspe were made with pencil in the same way.'” (In reading of this experience one is prone to wonder if, in some way, “raising the vibration” is something that has to do with making an aka cord contact with higher or more evolved spirit entities.)




THE CHIEF PROBLEM confronting us, as I now see it, in our study of “raising the vibrations” is to find a reliable method of determining whether or not our various experimental efforts have raised the vibrations, and if so, to what degree.


I have been reading your letters giving your several ideas on what it is we must “raise” and on how it may be done. I have tried out some of the methods which do not demand a lengthy training in diet, etc., and for the best available TEST of the results, have used the Bovis Biometer which is on loan here at the study from HRA Dr. Hanoka.


Dr. Oscar Brunler told me some months ago that on his Brunler Bovis model of the biometer he could tell from the reading of the vibration whether a folded sheet of paper contained a prayer, the word “God” perhaps, or a curse or something evil. This gave me the lead in that direction.


For my personal test, as a beginning, I wrote on two separate slips of paper, “God” and “Evil.” I brushed the slips and the biometer and my pendulum with my strongest magnet to clear them of other vibrations they might be holding, and made my test, expecting to pull the metal ruler out or push it in under the instrument’s plate (above which the pendulum is swung) and perhaps getting a high number reading for one slip and a low reading for the other. It can hardly be said that my expectation caused my Aunihipili to so move the pendulum that I got the answers which I did.


The “God” slip gave me a strong clockwise circling over the plate regardless of how far in or out the metal ruler was placed.


I remembered that a clockwise swing was the indication of a good and normal man of kindly intentions.


The “Evil” slip was then placed on the instrument after it had been cleansed with the magnet. I waited. I pulled the ruler in and out, rapidly and slowly. I held the pendulum for a matter of some five minutes waiting for it to begin to react in some way, but to my surprise, it simply refused to move at all in any way or direction.


Each of you will possibly have ideas on the whys and wherefores of this strange test, just as I have. My guess is that the idea which is embodied in the “God” concept is one of good creative action. The one behind the concept of evil might be expected to be active tearing down of all that is good and creative. I would have said that this was probably correct before making the test, but after the test I am forced to recall the fact that EVIL is only the negative aspect of GOOD. Several modern schools of thought have postulated this, in contradiction to the ancient belief in an ACTIVE EVIL or Devil which was an entity in itself and which fought the Good as a “fallen angel.” In Huna there is no personalization of active evil. GOOD is the real and creative condition under which all things have life and being; evil or non-good is only a “missing of the mark,” a mistake in conforming in our lives to the perfect pattern or plan or blueprint for all living and being.


I am reminded all too often in my experiments and studies that one is distressingly apt to forget a later concept and go back to older ones learned earlier in life. One is forced to keep reviewing one’s fresh findings and careful conclusions to prevent the Aunihipili from substituting the old and accustomed ideas. It is indeed hard to teach the “old dog” new tricks of thought, as we all know to our sorrow. What the Aunihipili dislikes – because it is contrary to its accepted and set ideas – is usually “forgotten” in short order.


After making the tests with the two words on the slips of paper, I expected to find that the progressively “raised vibrations” might be indicated for me on the biometer by a progressively stronger and wider clockwise swinging of the pendulum. I placed my left hand on the testing point of the biometer and mentally asked my “George” to try for a reading with the pendulum and ruler for whatever “vibration” in the “spiritual” chain I might show at the moment.


The response was unexpected in that a regular reading was given, just as for brain radiations testing intelligence. However, the pendulum swung back and forth on a right angle line over the plate or in just the opposite direction from normal. I turned the biometer half way around and placed my left hand on the test plate, thus getting a to-and-fro or normal swing.


This swing did not give me my normal reading for my mana charge or for my brain radiation. Instead, it gave me the reading of 470, which is about a hundred points higher.


I then made a mental effort to contact my Aumakua, but without any action to accumulate a surcharge of mana. The reading was then 630. This convinced me that I was not getting a measure on either my mana – at least not the low mana – or my intelligence level.


Next I went through the usual exercise to accumulate a good surcharge of mana, breathing deeply and taking the arms-out, feet-apart position. I pictured mana collecting as water rising in a fountain and overflowing at my crown. I followed through by affirming that I was “raising my vibration higher and higher.” The test was again made with the biometer and the reading advanced to 760.


After a rest period, I again went through the exercise to collect mana and raise the vibration. Then, reciting aloud my affirmation and some old passages from other days – passages which had often inspired me to a degree – I was able to arouse a very definite emotion of love and devotion for my Aumakua and the Great Po`e Aumakua. There was no physical sensation, no tingle such as I have often felt when trying to make the complete contact. I took up the pendulum and made the test. This time the reading was 910. But something new was observed. The strength of the pendulum swing had weakened down to the point of being very feeble. In fact, I remembered that the higher the reading had gone, the weaker the pendulum swing had been.


I do not know how to account for this weakening of the swing unless it might indicate that the higher vibrations used up more of the basic mana, or that more mana had been given to the na Aumakua, or that the shorter beat of the higher vibration showed in the weaker swings.


All this is very fascinating to me. I have been set to doing some rather wild speculating and I wonder if, when the full contact with the completely “raised vibrations” is made, whether the reading would be 1000, which is the limit of the biometer and its scale, and whether the weakening of the swing would be so great that the reading could not be made.


So far, so good. It becomes apparent that there does not need to be a physical sensation, even a tingling, as a part of the state attained by raising the vibration – by lifting ourselves to contact the Aumakua level. This in itself may be considered a great step ahead in discovery. If we can be sure that there is also no sensation of a mental sort to show us that we have raised our vibrations successfully, we can then go ahead with our experiments, confident that we are making the grade, EVEN IF WE FEEL NO PHYSICAL OR MENTAL REACTION. It may be that emotional upsurges – the ones we have felt at rare times in prayer – are a part of the condition, or it may be that there is a return-flow of “raised” mana which causes this emotion and the tingles. Perhaps we will be able to know enough of this matter to raise our vibrations, have faith that they are raised to the point of contact, and then to go ahead to work our part of “magic.” Keep thinking. Keep experimenting. Report your findings.


In your experimental work with any phase of Huna, as in attempts to raise the vibration to a higher level, it has been my experience that several things should be kept in mind:


It takes a good supply of mana to enable the Auhane to get enough to control the Aunihipili well. Ordinarily the Aunihipili takes care of its duties with one hand and uses the other to fabricate its amusing dreams behind the back of the Auhane.


If you try to meditate or concentrate, your mind usually wanders in a few seconds. “George” is not paying attention. The way to get George to pay full attention is not to take a stick to him literally. One takes a mana stick to him, only with the “will” that is built and made strong by being stuffed with low mana – until we have a veritable “Big Stick” – can we force George to pay full attention and to like it.


In the last bulletin I told how I had found my eyes sharper after accumulating mana. In still later experiments I find that with more mana on board, I can see and think and act more clearly all along the line. I can get the meaning of a difficult passage in a book much faster after taking on a surcharge, and taking George by the scruff of his neck while I set him to do his part in what is on the program. One of the most valuable things Huna has given us is the knowledge that we can accumulate a surplus of mana and can use it to control the Aunihipili – to say nothing of the other uses we can make of this force.


A second thing to be kept everlastingly in mind is the fact that we are composed of three selves, and that the AIM and GOAL of life’s activities is NOT to try to force the Aunihipili and Auhane to become “one” permanently with the Aumakua. That idea is another of the several grave mistakes made by the men of India when they lost the true significance of that part of Huna which evidently was once their heritage.




The concept was, undoubtedly, in the beginning, that of raising the vibration and making a complete and working contact with the Aumakua, furnishing the “seed” thought of the prayer and the mana to “water” it into growth, into actuality on this physical or mental level.


The eight stages of yoga training have long since come to be worked through, in the hope of being “absorbed in the One-All.” The aim is at a state of omnipotence and omniscience with freedom from the wheel of rebirth – freedom from further sins and troubles. (See Hereward Carrington’s HIGHER PSYCHICAL DEVELOPMENT for the stages or see Dr. Fodor’s ENCYCLOPAEDIA, page 415 under YOGA.)


If Huna tells us anything of value, it tells us that Whatever Intelligent Power it is that has made us, has not made a blunder of which we little humans would not be guilty. We were made correctly, with three selves, each evolved to its own place in the scale of growth. The great SECRET of the na kahuna was centered on the momentary contacting or “union” with the Aumakua for the interchange of force in the form of mana and of the contents of the consciousness involved in the working out of “prayer.” We plan to DO SOMETHING with the privilege – the God-given privilege – of making contact with the Aumakua or the na Aumakua. Life is for living, not to try to throw away.



HRA News & Letters

September 1, 1950


For Huna Research Associates

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


From Max Freedom Long

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



Discussion of the many very interesting and informative HRA letters. A wide number of subjects were touched upon and an insight given into the thought processes of some exceptionally able students.




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


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


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


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


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


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




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


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


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


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


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


“I have been told not to slight the other Forces that have helped me in other capacities, so here goes. There is one (spirit) that travels constantly with my wife and me when we are driving. We have escaped several mishaps that could have been serious. He told us that he is called ‘Nehod.’ Believe it or not, we never have to worry over finding parking space. There is always ONE space wherever we go whether it is in Chicago or another city. We are just back from a Texas vacation and we always found a space in every city that we visited, regardless of the time, day or evening. This may seem pretty far-fetched but, on my honor, it is true. The first named Forces have told me that they have a mission for me and are now grooming me to that end. I am grateful for this opportunity to help those in need. I have wanted to write to you many times, but like you, I am trying to burn the candle at both ends. But I do want to tell you that I appreciate receiving the bulletins at all times.”


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


“Dear Max:,

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


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


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


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


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


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




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


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


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


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


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


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


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


“At another time (séance), I had remarked that we had found the communicators to be dependable in their predictions. He (the spirit) replied, ‘As far as we can see, but in many things the future is not formed perfectly yet because there is an element of free will. At least seeming free will. From where you are, paths go in every direction and we cannot tell what you will do – which path you will take from any given point. If you take the left hand we can tell you what you will meet on that road; if you take the right we can tell what you will encounter on it. But these radiate like a spider’s web and your choice of paths seems to be a matter of free will. The affairs of nations are formed somewhat farther ahead, naturally, as the machinery is more cumbersome, this seems to be a restatement of the ‘fan-shaped destiny’ expounded in Africa by Wamba to William Seabrook.” (The communicating spirit was a former African chief.) Concerning the Korean situation, this communicator had a very interesting thing to say. ” … this is a contest between two groups, each seeking control of the world and its resources. One group is entirely conscious of its aims while the other is only partly conscious. Those in the background know what they are doing, but in the front they have innocent actors who imagine they are strictly humanitarian.”




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


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


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


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


“Dear Friend Max:

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


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


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


“I think my first conscious sensing of a method was back around 1918 or 1919, when I was reading Max Heindel. On the last page of one of his books – don’t ask me which one – he had full length drawings of a man, and demonstrated with swirls the aura, the auric egg, the lines or stresses in that aura. His point was that this aura would move in one direction or the other, as the individual was either positive in his approach to life, or negative. In experimenting with that swirl in the aura – I’m probably using unauthentic terms – I tried moving it left to right, then right to left. I finally settled on a movement up-right-to-top and top down-left-to-bottom and up-right and around again, same direction of movement as a watch hand. For me, the force and thought are centered in the solar plexus, with the breath a slow in drawing, to as full as I can hold it, and then as long as I can hold it. With my feelings and consciousness centered in this swirl, I wind it, as one would wind a watch spring if without a key, round and round and round – the heart center being the key – to the rhythm of the heartbeat and the blood pulse. As you do it you can feel the heart beat responding, and as the heart beat responds to this winding around and around, the tension in the auric spring becomes tighter and tighter and the swirls (also the vibrations) rise. I have never pursued the winding beyond what I have felt was sufficient for the time. It would perhaps blow off the lid at some point if I continued too long at a stretch. It clears the mind, the sight, and the understanding. It strengthens the protective wall through which adverse forces cannot go. I have used it when I felt low physically to tide me over until I could get out of the office and stretch out on the grass. I have used it when I am around too many people of too conglomerate vibrations. I have used it when I have to contact those with colds, flu, or minor contagions. And, I have also forgotten to use it when I needed it most.”


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


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


He writes: “I found that sympathy, affection, reverence, etc, do not ‘feel’ in the pure state as they do in the mixed state when they are focused on a physical object. Sympathy is green, affection red or pink, and reverence [is] blue (as seen psychically in the aka body or human aura).


“How to contact the Aumakua is the next and harder step. The Aunihipili and the Ahune must be refined and concentrated (as to their vibrations). The highest vibration is white with the faintest tinge of purple. The Auhane visualizes it and keeps the aura blue (by visualizing), while the Aunihipili relaxes and reflects in feeling the coming together of the two visualized colors. The Auhane tries to build up a perception of the presence of the Aumakua. That is, one tries to become identified with the Highest.” The contact, once made, may be for some like a climax, a rising to the Samhadi State (one of ‘union?’). For others, it may be a slow unfolding of the understanding and the ability to accomplish things through the use of the manas.


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


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


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


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


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


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




HRA Cigbo, resident in his cigar box, third shelf over desk of boss, writes:

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

Love, Cigbo



Work at the Study, Hawaiian Pronunciation,

and a New Project: Prophetic Dreams

September 15, 1950


For Huna Research Associates

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


From Max Freedom Long

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



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


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




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




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


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


Dear Max:

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


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


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


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


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


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


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


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


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


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


Best wishes, Charlie


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




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


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


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


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


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


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




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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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

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


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


Prophetic Dreams & Symbols

October 1, 1950


For Huna Research Associates

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


From Max Freedom Long

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



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




Reports on dreams of the future have not begun to come in yet. This is to be expected, as it takes about ten days after the bulletin is mailed for it to be delivered in many places. The practice of dreaming into the future may need some weeks or even months to get us enough material to check and average so that we can come to a fair conclusion as to what may be ahead for us and the world.


Naturally, I have a head start in the project, and I am happy to be able to report my own findings. I think it may be well to use a numbering system and the initials of the dreamer (or full name and address, if permission is given) in the reports we will have in the bulletins from now on for probably several months – all according to what results we get and how important they seem to be.




After reading about prevision and going through prophetic material off and on for a few days to get “George” into the swing of things, I began to ask silently before sleep that George contact the na Aumakua, get information as to future events, and show me (1) date and headlines of newspapers, or (2) any other form of dream information bearing on future happenings of personal, national or world importance. I took care to tell myself that when I awoke and said, “George, give me the meaning of the dream or the symbols in my dreams,” the Aunihipili would at once do as requested.


DREAM: I met a gray stranger and asked him to tell me, as he seemed to be an authority on such matters, whether we would have trouble in America with a Red revolution, and if so, what the outcome would be.


The stranger nodded, but seemed to change the subject abruptly. He pointed to his left side, well below the belt line, and said, “I’ve had some operations – been tunneled clear through from left to right five times. The first four times failed, but the fifth seems as if it will do the trick”. With that he turned to go, and I awakened. I roused, considered the dream, suspecting it of being just one more meaningless dream, but when I asked George for the meaning of it, if any, there at once flashed into my mind the explanation in so far as it related to a Red revolt. The “tunnels” were the usual “boring within” of Red “cell” tactics, and the “fifth tunnel” that “seems as if it will do the trick,” was a double check given by George – it indicated the famous “Fifth Column” which has been organized in several lands to bore within and strike at a time when there was an opening.


DREAM: On another night I dreamed of seeing under the date line of March 4, 1954, in my morning paper, the heading, “LAND ALLOTMENTS TO BEGIN TOMORROW.” I did not know at the time of the dream that the customary English term “allotment” was used in translating the Red word for dividing out the land to individuals for farming and other uses. It was a week later that I saw a news item from Mexico saying that several tracts of land were being divided as “allotments.” Apparently there was no symbolism here. I can only guess at what may be implied by the heading. There is the possibility that, after a civil war and Red-engineered revolt, the country might go Red and its own governments allot the land. The other possibility would be that some Red power would have conquered us and taken control. I asked George if there was a symbol to explain, but got no answering flash.


DREAM: I was in a strange village, which was little more than a cluster of a dozen houses on a back road. The poplar trees were bare and it was either early spring or winter in a mild climate. I had been sleeping in an excellent sleeping bag on a stone floor out in the open before a house. I rose and went into the nearest house for something, returning in a few moments – to find that my fine bag was gone and in its place a very old and shabby one, only half as warm or as well padded to soften the stone floor. I could see no trace of anyone who might have made the exchange. A few strangers gathered around and morning began to break. I asked them if there were thieves about who might have taken my bag and have left the old one. They shook their heads gravely.


Upon awakening and remembering the dream, I asked George for its meaning. After some waiting and uncertainty on my part, I at last decided that what was trying to come to me as the answer was the fact that the future would see my possessions cut to half their present worth or usefulness – that everyone would be forced to do with about half of what they have at this time. There was no time element against which to place the year of the condition. The change was one that came swiftly and which seemed inevitable. The pinch of all-out war would be well indicated by such augury.


For an additional check on the three dreams, I used the pendulum, asking whether I had the meanings correct and the date right for the newspaper heading. The pendulum gave the “yes” swing on each point. For a more or less correct evaluation of the dreams, they will have to be averaged in their significance with your dreams, if and when you send them in. Also, in any evaluation of probable predictive correctness, it must be kept in mind that I (1) rather expect a total war effort with taxes high and supplies scarce and costly, (2) possible internal trouble nationally, with the Reds endeavoring to take over, and (3) that I may eventually move out of the city into some village. (What I would love, of course, would be to be able to have a place away from the city where we could have an HRA center and carry out experiments in healing. And we might some day have just that. Nice to think about at any rate.)


NOW THAT YOU SEE the way reports can be made on your dreams of the future, let me have your reports, when ready. I have been sent two calendars by HRA friends – many thanks to you both – so that now I can mark off dates in 1951 and 1952 in the process of impressing my George to ask the na Aumakua for visions of headlines for those dates or for information given in symbols or in direct vision covering the events of the future. In passing, may I remind you that the J.W. Dunne method of awakening and writing down dreams is excellent? I have explained in SSBM how I came to be unable to make use of that method. I have an old wire recorder, however, and plan to get it to running again so that I may awaken at night and whisper an account of any dream into the microphone. The whisper would not be loud enough to awaken the household. We shall see how it works.




Thanks for all your letters with reports on your Huna experiments, with help for the hard-scratching Cigbo, and with reports on healing progress in the TMHG effort – or requests for healing through this special work which we share. Your kindness in excusing me from answering your letters is very greatly appreciated. I have been freed sufficiently from my desk in the daytime to enable me to do some necessary bread winning for our household. I have been able recently to make prayer actions for work, to have it come right along, and to be able to handle the work. I am continually aware of Guidance and feel strongly that our HRA endeavors will be steered in the right direction.




THE TMHG HEALING TIMES are still at 3 and 7 PM California time, but as daylight savings time changed to standard in late September and clocks were set back an hour here, your time will need to be adjusted accordingly. If you have been on daylight savings time, the change will be automatic and you will continue to observe the same times as before. If you have been on standard time all summer, you will have to drop back an hour for TMHG. Many good reports on the healing results continue to come in. I have been able to observe the healing periods despite the bread winning activities so far, most of the outside work being on writing lines and done at home with the time free to use as long as the work did not fall behind.




A FURTHER REPORT: A recent letter asked, “Why the very loud silence concerning Dianetics?” My answer is that I have been waiting to see what would develop along that line.


While it is still rather early to pass even a tentative judgment on the ultimate value of L. Ron Hubbard’s Dianetics system, I have been getting reports from many friends and learning more of the working out of the system in practice.


A few weeks ago Mr. Hubbard appeared at the Shrine Auditorium in Los Angeles and lectured to an overflow crowd. I attended and, before the lecture, was able to talk with a professional psychologist who told in glowing terms of the good results he had been having with the Hubbard methods used to replace the older ones. Results came more quickly – a thing that is very important to a patient who is paying the standard price of $25 an hour for being “audited”.


Mr. Hubbard entertained the audience and at the same time was able to get across considerable information as to his system and to demonstrate briefly the way to go about the auditing. The period given to questions and answers was slightly confused, what with a few hecklers on hand to try to stop the flow of questions from the many students in the audience who had read the book and had been trying to audit their friends and be audited in turn.


The first class given in Los Angeles was expanded to about 125 students, and while I did not attend and have no first-hand information, I understand that things were in a tangle. One friend called on me to complain bitterly of the value she got for her $500 tuition for a week, to say nothing of the expense of coming down from Oregon and staying here for the course. Only a few of the class were certificated as “professional auditors”, and it is evident that many improvements will have to be made in the way things are handled.


These difficulties in administration, however, have little to do with the thing that interests us – with whether or not the system works or can be improved to be made to work so that fixations can be fished up from the “black sack” of the Aunihipili and dissipated by the strong light of Auhane reason and logic.


As I have said before in an earlier bulletin, the thing that marked the healing done by the na kahuna was the finding and removal of such fixations as might be “blocking the path” of the patient so that communication with the Aumakua was cut off and illness or trouble the result.


In case there was a guilt sense which had not been driven so deeply into the subconscious self as to become a “fixation,” the na kahuna caused the patient to make amends for hurts done to others. This automatically removed the guilt sense and “unblocked the path.”


If, however, the guilt had become a fixation, it was attacked, as were other fixations, through the use of a large or “shock charge” of mana delivered with telling effect by the kahuna. The thought-form cluster of which the fixation is composed, has been made by the Aunihipili with the low mana, and contains none of the rationalized units from the Auhane. It is something to which the Aunihipili reacts unreasonably and despite the objection of the Auhane. (This is discussed at length in SSBM.) The fixation may have been changed in its outer aspect, or “translated.” It is like a wild animal which is hidden in a dark cave inside us, there to gnaw at our vitals. It has no rope of “rationalization” tied around its neck as the normal or tame fixation may be said to have and so cannot be pulled out of the dark cave and tamed. It is very hard to identify because it often “translates” itself by changing color or shedding its skin. The long process of tracing down these wild things has been our practice of psychoanalysis. It is the thousand-hour process and is slow and difficult.


Dianetics offered a method in which an auditor sat by and talked directly to the Aunihipili of the relaxed patient. “George” was coaxed and cudgeled to get him to go back in his memories to recall painful memories which might have been turned into fixations. The bait of recalling many of the happiest incidents in life was used and, once the Aunihipili of the patient became accustomed to taking orders, it was gradually caused to go back to recall and bring to light the wild beasts of fixation. By repeated living over of the painful incidents in retrospect, they lost their power and were rationalized – a rope tied to their necks – and they were returned to the dark cave of memory tethered and tamed – to be drawn out and tamed again if by chance they returned to wild ways and the injuries to the “insides” reappeared as illness, compulsions or bad luck, accidents, fears or what not.


All the standard methods of psychoanalysis have made much use of the religious faith of the patient. Prayer was advised. The confessional was a useful mechanism. In Dianetics, this element was left out, partly, it is to be supposed, to avoid bringing into the picture the always-controversial subject of faiths and dogmas. Mr. Hubbard, so it is said, has been greatly interested, however, in the part which religion can play in the process of removing fixations. It is even suggested that in due time he will take up this matter with those who look to him for further guidance as he continues to broaden his system and better the methods used in “auditing.”


Dianetics, as practiced at present, appeals only to the Aunihipili and Auhane. It daily becomes more evident that the Aumakua must be brought into the system to obtain complete and best results.


In the instant healing accomplished by the na kahuna, the Aumakua was the major factor. It was known to have the ability and power to make changes in the physical body under certain conditions.


Now, thanks to the eager labors of a few of the HRAs who have been experimentally adding the Huna system to the Dianetics methods, we are discovering that the Aumakua can be appealed to frequently during a course of auditing, and its aid gained in sweeping away thought-form clusters which are blocking the path and are preventing the return through recall to the fixations which are causing trouble. We may logically conclude that the Aumakua can, if conditions have been made right by amends made for hurts done others, actually remove the hindering fixations caused by the pain and emotional storms which engendered them. I am not at liberty to give the full details of the experimental work being carried out at this time by some of our able and experienced HRAs, but as soon as the work is well along, I am sure that we will have the findings made available to us in a new version of mixed psychoanalysis, Dianetics and Huna. If the good things from all three of these can be blended and utilized, I believe that we will have what we have long needed in our attempts to learn to duplicate the healing practices of the na kahuna.


Through the generosity of an HRA friend who has taken the basic course in Dianetic auditing and who uses that system without the admixture of Huna elements, I have had the opportunity to study the auditing methods at first hand – having taken three hours of auditing and thus being made keenly aware of the technique. Mr. Hubbard’s hope that a good clearance of fixations could be made in less than fifty hours of auditing has hardly been realized as yet. The system seems to grow more and more complicated and the work more complex as it advances. Also, the hope that one beginner might easily learn to work with another on the lines laid out in the book, Dianetics, seems to have faded rapidly. Most of the amateurs of whom I have heard have become bogged down before getting very far along. My own tentative opinion, from where we now stand, is that the major fault is the lack of the Huna element of the Aumakua in the practice.


As the standard fee of $25 per hour for auditing by a certified Dianetics auditor is quite a different thing from the book promise that we could all audit and be audited in turn, and free of charge, the poor man is left out in the cold to suffer with his “engrams.” The promise of free treatment is made through the Dianetics Foundation, but this is not what was promised in the book. It would seem, looking on from the outside, that either the promises must be kept by adding Huna or its equivalent to Dianetic methods, or that such additions will be made on the outside. Already there are strong signs of splits in the organization, with some of the original “professional auditors” going off on their own lines.


For those of you who are depending on me to look into Dianetics and to keep you posted, I would say at this point that things look very promising. If you have the time and are so inclined, borrow the book,DIANETICS, when it is available at your regular or rental library. Go through it rapidly and get a general view of the context but wait a while longer before you try auditing without having the more complete training. I think that before long we will have the matter threshed out and the methodology, as well as the rather amusing muddle of coined terms, straightened out, at least for our own use as HRAs. WE MUST ALWAYS REMEMBER that there are two sides to every question and that this applies to this side of life and the other side when it comes to healing. Dianetics very certainly lacks the third part of a complete philosophy – the Aumakua – and, by the same token, it lacks the element of the “other side” – lacks it very completely.


The na kahuna never forgot or overlooked the part that the “there living” spirit friends or enemies – or illogical poltergeist na Aunihipili – play in the lives of the “here living.” From the spirit level of life there can, and there often does, come telling influences which are felt for good or bad in our lives.


The ideal healing team for the future would be composed of a good medical man, a good chiropractor (for adjustments, diet advice and other valuable aids), (the Osteopaths have gone over to the M.D.s in large part and no longer will adjust for patients), a good psychologist who knows his Huna down to the ground, (plus all that is good in Dianetics), and a good medium who is skilled in diagnosing and in working with the good spirit friends in healing. We might also include in the team one skilled in diagnosis with the pendulum.




I have before me a new book by the famous psychic healer, Harry Edwards, A GUIDE TO SPIRIT HEALING, in which he gives such information as one may need for an approach to that phase of healing work. (8 shillings, 6 pence, plus 14¢ postage. Your post office will figure the exchange rate for you and furnish an international money order at request. Address: Spiritualist Press, Ltd., 48 Old Bailey, London E.C. 4, England.)

In his foreword, Mr. Edwards tells the purpose of the book:


“In setting out in printed form advice as to how one may develop any psychic gift is a difficult task, but it is hoped that this book will be of some service to those who desire to heal the sick. Many of the methods suggested are contrary to common ideas held by some healers. No apology is offered for this. During past years there has been adopted much traditional technique that serves no purpose and which it is wise to avoid.”


Later in his book he writes, “No one can LEARN to heal. What we can do, and this is of primary importance, is to train ourselves to attune to spirit and so become more useful instruments of spirit healing operators. The healing power comes through us and is not of us.” This is one of the best available books on the subject, in so far as my reading has gone.


A list of the chapter headings in this 162-page book will show its scope and the various angles touched upon.


The healing potential

The healing gift

The spirit mind of man

The spirit bodies of man

The first phase of development

Absent healing

Second phase of development

The healing guides

General rules for guidance

The third phase of development

The fourth phase of development

The value of healing passes

Magnetic healing

Disease and the mind

Psychological aspect of healing


Why do some healings ‘fail’

Medical co-operation

Introductory notes to treatments – The spine

Mental conditions

Cancers and growths

Arthritis and rheumatism


Tuberculosis and chest conditions

Nerve diseases

Functional diseases

The senses

Children’s diseases

Color healing, radiesthesia, electronics

Final conclusions


On page 161, ending his discussion of electronics, Mr. Edwards has this to say:


“To suggest that the healer’s body can, of itself, generate the corrective healing forces is a new idea, and contrary to everything that we have so far learned. Further, to suppose that the healer is in some way able to generate the various kinds of healing forces to deal with various diseases renders the idea more difficult to accept.


“It is true that the human body produces electrical impulses, but it is straining reason very far to suggest that these impulses, supplemented by an additional force of electrical current from a battery or other means, can be the explanation of the delicately adjusted, intelligently directed spirit healing forces.


“The records of spirit healings are impressive; they come from all sources, from many medium-healers from all parts of this country and the world. They have taken place simply, naturally, and without apparatus of any kind.


“The reader is reminded of the opening words of this chapter. The healer is only an instrument of the SPIRIT – he does not heal.”

Harry Edward’s address is Burrows Lea, Shere, Surrey, England, if you should desire to know it.




THE LOUD LITERARY LAMAS OF NEW YORK By Jack Woodford, ($2.50 from Vantage Press, Inc., 35 So. William St., New York 4, N.Y. 1950.)


HRA Naomi Holly, of Colton, Calif., who, like a surprising number of the HRAs, is a writer, has sent in her copy of the book listed above, requesting that it be reviewed for the benefit of us all.


Author Jack Woodford is well known to those who write or who are learning the gentle art. His texts are excellent. Now he gives an inside view of the publishing business – a most enlightening view indeed. After telling of the many rackets in the publishing field, of the way in which editors, agents and publishers prey on the writers, he gives the sage advice to “publish your own book and sell it yourself.” If you take your writing seriously and wonder what is wrong with editors, agents, and publishers of books and magazines, this little book of 91 pages is for you. If you have been through the writing mill, it will make you hopping mad. It may make the writing game seem far less attractive.


In reading the book I was reminded of what I once saw in the “Reading Department” of a famous magazine. There were about twenty desks at which sat boys and girls of hardly more than high school age. On one side of each desk was a tall pile of story manuscripts, properly sent “unfolded” for ease in handling, by the hopeful writers. Opposite this pile was another growing pile ready to go back into the mail. The “reader” opened each envelope, glanced at the name of the author to make sure that it was not one on the list of “regulars” acceptable to that particular editorial office, and then took up the stamps, which had been sent dutifully “loose” (not stuck on the “self addressed return envelope). As the magazines have managed to get a postal regulation passed that they can return a sealed MSS at about half the “first-class rate” which the writer is required to pay, the profit derived in handling the “invited” manuscripts is half of the return postage. A very inexpensive rejection slip is inserted in the return envelope with the manuscript and the flap is closed, the envelope decorated with half the stamps, and placed in the “outgoing mail” pile. The excuse is that it costs the magazines much money to pay for keeping up a “Reading Department” and to handle the thousands of stories arriving each day. Therefore it is legitimate to pay expenses by “clipping” stamps.



To publish and sell one’s own short stories, except in book form, would be out of the question because of the selling expense. In the form of a book, a few authors have managed to get “known” after a considerable time and to make a go of it. Practically the only type of book that one can have printed and sell by mail with success is the very unusual. It must offer something spectacular or something that will help the reader to exciting new abilities or skills. The thousand and one “courses” pay off because a book is divided into “lessons” and each lesson is sold for the price of a book. The price of advertising in magazines or by direct mail is very high – averaging about $5 per “course” sold, so I understand.





Quarterly Report, Prophetic Dreams Project

October 15, 1950


For Huna Research Associates

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


From Max Freedom Long

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



Quarterly report, review of Bulletins 35-41. Discussion of the Prophetic Dreams project, which isn’t going as well as had been hoped. More pendulum tests. Discussion of “Spiritual Progress” and Huna, using the books Witchcraft and Magic of Africa (by F. Kaigh) and The Hidden Teachings Beyond Yoga (by P. Brunton). Some new words in the Hunian Language.




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


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


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


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


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


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


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


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


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


NOTE: Copies of all back bulletins are available.




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


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


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


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


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


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


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




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




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


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


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


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


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


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


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


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


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


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


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


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

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


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


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


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


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


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


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


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


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


Note: Dr. Kaigh’s book was a gift from HRA Maj. O.G., of England. It costs 12/6 plus about 10¢ our money for postage. Publisher: Richard Lesley & Co. Ltd., 187 Piccadilly, W1, London, England. The book by Dr. Albert Churchward was published in England in 1921 and is out of print, but might be found in used book collections. 504 pages, well illustrated.


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


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


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



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


Dreams of the Future &

Communication from a Spirit Friend

November 1, 1950



For Huna Research Associates

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


From Max Freedom Long

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


Descriptions of prophetic dreams and what they might mean; dialog with a spirit who claims to have been a flier killed in WWI. Over a period of many years he has remained sane and his few predictions have been based on logic more than prophetic ability of a psychic nature. On the whole, he has been correct.




AGAIN – my most hearty thanks to all of you who have delighted me by writing in your dreams, experimental results, comments, conclusions and suggestions – but who have not asked for or received an answer from me here at the Study. I was, in this way, able to get enough time off to run down to San Diego for a short visit with HRA Meade Layne, who is working on a new issue of ROUND ROBIN and who had many interesting things to talk over.


I feel that if I could live closer to him I might be of some help in mimeographing and addressing. So, I took a hurried look around the back country outside of San Diego and some miles north, hoping to find some large old place for which one might trade a large old place in Hollywood. I also had in mind the many letters from HRAs suggesting that we should have a country place as a center – one where HRAs could come and stay awhile for mutual study, consultation, and benefit. Nothing turned up that was our size. Country prices are much higher than city prices owing to the city people moving out as a precaution against the possibility of atom bombs and resultant panic conditions. Even worse was the fact that Cigbo (who had hoped to find a nice barn for his cigar box and a plentiful supply of small, plump and tame mice) found all available barns falling down and their mouse and rat denizens large, lean and frighteningly fierce. (Cigbo, by the way, wishes to send his very finest expression of thanks to those generous HRAs who remembered him and his box since last bulletin time. He has a new “pitcher – drew from life – or maybe after-life” – by his Auntie Nora, and is sending a copy to all his friends who remember him. He says, “You’ll be no end amazed when you see me – and my halo!”) (Also, he hasn’t had time as yet, or it may be hard, to clear out the dead wood on his HRA list, as threatened and promised for some weeks.)




Reports on Future Dreams continue to come in, slowly, but as [they come in] they are given to HRAs who are watching for them. Several HRAs have sent in for inspection various articles and books on dreams and on the prophetic angle of them. (Thanks to you all. I’ll be returning the material in due time.) In looking over the statements made in this assorted material, I find much interesting speculation, much that is unproven or contradictory, and little that has not been touched upon in my discussion of the subject in SSBM. I still think we are on the right general track and that the methods we are using are as good as any. The trick of asking “George” to explain the meaning of dreams as soon as we awake is the most valuable addition to the methods to come to my attention for some years. I continue to be surprised by the way the answer seems to pop into one’s mind almost instantly after George has been asked for his simple explanation of what appeared to be a vast tangle of meaningless things and events. I urge you all to keep on trying for dreams of the future and to report them. We are still far from having enough dreams to shake up together to get a good average of possible future events. Here are some recent reports that are interesting and significant.




DREAM from HRA L.C. Cornell, Poland, Ind. “In my dream I got into a new car which had only two little levers to guide and to reverse it, or to stop it. The car ran without noise or vibration – seemed to glide. I could find no side roads, and after some time was forced to turn around and go back as I had come.


“I told ‘George’ that I would ask him to explain in the morning, but he gave it to me right away. The meaning was that we would be restricted as to where we could go. In the morning I took my plummet and got it that the car was not powered by gas but by something like cosmic rays.” (“Plummet” is his name for “pendulum.” MFL)


DREAM from HRA R.B. of Colorado. “The following is another dream I have had about the Russian attack on our country.


“I dreamed that I was walking around a new smelter. I was holding a small boy by the hand. We walked up some steps which were about a hundred yards long – about a hundred of them. These steps led to nothing at all. On the end of each of them was a toilet bowl. Suddenly the little boy had an attack of diarrhea. He was taken by a woman and spanked for soiling himself, but it happened again. The dream scene changed and I was standing before a new furnace with several other men. The top of the furnace blew up and we ran away. Again, I was standing by a similar, but larger furnace. It also blew up.


“I asked ‘George’ for the meaning, and got it. The steps represented wave lengths or vibrations. The toilet bowls represented sickness caused by the vibrations. The furnaces represented some new type of explosive or something that explodes. My interpretation is that just before the Russians attack our cities with atom bombs, they will use some kind of vibrations to cause sickness. Adults will be affected, but the worst effect will be on small children under three years of age. Adults will not understand the cause of the violent attacks suffered by the children as a result. Here is a second dream that was given directly and without symbols:


2ND DREAM “I saw long lines of marching soldiers accompanied by very strict control of civilians by the government. I saw uniformed sailors breaking into and despoiling the homes of the rich. I saw much interference with education by rioting students … I saw groups of boys of about fifteen years of age, roaming the streets at night, cutting, shooting, and torturing people for thrills. Police, riding in trucks from the army, were shooting the boys down, not trying to arrest them. Still another dream told me I must stock up on food or later I would go hungry.”




A communication from a spirit friend, who is consulted about once a year through automatic writing via a living friend, was of much interest to me last week as it bears on the problem of seeing what lies ahead for us and getting ready for it as best we may. The spirit claims to have been a flier killed in WWI. Over a period of many years he has remained sane and his few predictions have been based on logic more than prophetic ability of a psychic nature. On the whole, he has been correct. I will quote parts of the written message, together with the questions asked. “Rusty” is the spirit, who long ago identified himself as “Philip Rust.”


Q. Rusty, can you tell us if we are going to have more war?


Ans. Well, it’s hard to predict right now what will happen about war. All forces on earth are working toward that end – I mean the thought forces of the masses, made strong by fears. It is all so terrible to look upon. There is no real and courageous leadership away from that. No individual on the face of the earth WANTS war – not even Stalin. But they don’t seem to know how to reconcile their differences. It is a psychological fear-thought working. Stalin is truly afraid of [the] U.S. We are afraid of Communism because we don’t like it and are afraid it will disrupt our way of life. But, really, nobody is angry enough to fight. It is FEAR. So it is hard to say whether war will break out or not.


“This is a long, confused time of change. Asia is awakening to demand things to make life more worth living. You are living in an age of turmoil, of growth and of CHANGE. You can’t escape it. Now, about Los Angeles. It is vulnerable, yes, if war does get started. I see no disaster to you (the sitters at the séance) personally, as that, because of my interest and love, is what I look for always. No, I can’t predict whether the city will be bombed or not. There is no such disaster in the immediate present or future.


“Yes, geologic changes MAY cause earthquakes, as they always do in a thermal area such as California, but there is NO such disaster to be seen anywhere. If a professor of geology or volcanology predicted such a disaster from this side – or from yours – you might listen. But don’t, for the love of Pete, believe everything you hear reported as said by spirits in séances.


“As to leaving the city, do so if you like some other place better, where it is healthier, calmer – but don’t leave because you fear disaster. Not one of you here tonight is going to have to endure anything of that sort. But, if your fears persist, in spite of that, go by all means – but don’t carry your fear with you! There is nothing to fear but fear itself, remember. Of course, I do think it might be well for health and work to be in a quieter place than a big city.


Q. (Asked by MFL) What do you get by now as to the Huna work?


Ans. “What I know is that you are on the right track of presenting certain basic truths in a very understandable way – understandable to this mechanical age. It is a good work, a necessary work, and it can’t stop, even if it sometimes looks as if it must. There’s always a new way opening up – I mean, attacking the same thing from a new and different angle. Clear thought, Max, will come soon into your consciousness – the next step I only know that, as far as I can see your destiny, it is bound up with writing and instructing through your writings, those less able to see. You could not stop this work, even if you wanted to! Don’t ever think for a moment of giving up the search. It is BOUND to come.”


NOTE I suppose that I do get impatient at times. Our needs are so great right NOW. Instant healing perfected next year will not help the HRAs in desperate need of it at this moment. However, it is evident that we must do our parts – even if we seem to plod – and know that Guidance is being given and will bring us to the goal in the appointed time and way. I was especially encouraged in the past week by more than the usual amount of reports of help and healing of body or circumstances through the use of Huna and our TMHG.


So many of you understand so well what I am trying to do, and often I get treasured little notes like this one from a HRA who has great need of Huna aid – and great patience. “I admire your persistence in chasing down the different leads and problems that inject themselves, and this effort surely will be bound to bring results. I feel that some development in healing will come from Huna and associated techniques before very long.”


Such reports as the following from HRA J.T. call for spontaneous outpouring of thanks to the na Aumakua here at the Study. Some time ago the small daughter was treated in the TMHG when down with polio. Later, J.T. asked for TMHG work for herself. Here are bits from her letter. (It also contains some dream material which I will include.)


“Miss Poo – as we call our little daughter – is completely well. Even the glasses and the last ¼” lift to her shoe were discarded. She looks the picture of health. The leg that was a half inch shorter is back to full length and is only a half inch smaller around than the other now. About my bones and the condition thereof – during the first two weeks of treatment I nearly wrote you to take my name off the list of TMHG – the pain was so severe that there wasn’t any position in which I could sit, stand or lie in which I could ease my back – plus the white-hot tingling of a spot under one shoulder blade about the size of a hand, plus contortions of the diaphragm – it felt like it was reacting to the impact of a blow. Then, presto, one day I felt all new and untouched. The surprising thing about it is that it has not returned. I’ve thought of it not at all if I could help it. I started to write to you that my name could be taken from the list, but decided to wait.


DREAMS “I’ve had 3 of my ‘dream true’ dreams. The time is so hard for me to establish. I’ve thought of it so much that my ‘Georgette’ goes to no end of tricks to try to help me establish time. I try to look at the clothes, cars, even my hands – as hands show age. It is as if I were an amnesia victim just coming back and with missing time intervals preventing proper deductions concerning present things. As nearly as I can see, it looks as if we, as civilians, will have to worry more about roving bands of scum, looting and murdering, than about bombs or bullets of an enemy army – or should I say uninformed army.


“I heard the noise of a crowd in one dream and the people about me were talking of watching a parade. I seemed to know it was the end of a war and that the parading army was ours. I had a sense of happiness and warmth and well being come over me that I would not have had if we had not been victorious.


“In another I saw myself on what was called a ‘Collective Farm.’ I thought to myself, ‘Well, this must not be America because we do not have collective farming.’ The answer seemed to come that it was America – the Middle Western part of it – and that we had collective farms then. I asked if we had fought a war and lost and were conquered slave laborers. The answer came. ‘No, collective farms are an economic necessity arising from the wars.’ The barns were not like any I had seen. They were low and streamlined. The surroundings neat and well kept. I’ve no idea what my age was, but I wore a skirt that was longer and fuller than the style now. I was not unhappy, but was busy giving orders to some man about work to do that day.


“My pendulum, I may report, goes round and round and gives hit-and-miss answers to questions. The (pendulum) does NOT hang straight down for me as for others, but off at a decided angle from vertical.”




A correction came in from HRA Dr. Harold Jolet, whose predictions were taken from his letter under the impression that they were from a dream. (Bulletin 42, page 4.) He writes that in his haste he had forgotten to say the predictions were made by Paul Gibson, except for the part about possible trouble in India. Dr. Harold is doing guidance work by mail under the free will offering method and has recently sent in newly mimeographed instruction sheets and other material which he is using. His address is Box 275, Farmington, Ill.




HRAs are very active in the line of bulletins, books, fiction writing, and the production of many really top-notch articles of beauty and usefulness. HRA Graye La Spina, of R.D. #1, Windy Knoll, Quakertown, Pa., does the most beautiful weaving. She made me a most wonderful little altar cloth of Greek lace for my tiny shrine in the Study, and wove me a bookmark with mystic symbols – very beautiful and kept in my best books. She tells me she has some lovely aprons and other things.


HRA Margaret Gaddis, Box 296, Winona Lake, Ind., still can supply copies of her grand book on how to save a thousand dollars a year by household short cuts etc. (Reviewed in a bulletin earlier.) She has been appearing on TV demonstrating the making of things for the home, as per her book, and with grand success. $1.10 for the book.


HRA Dr. Florence Evylinn Campbell can still furnish copies of the splendid book she worked out with another expert astrologer, and by the use of which the amateur can quickly work up a good horoscope in terms of the modern playing cards. $5 post paid. See review on the yellow sheet for details – Bulletin 36. Sacred Symbols of the Ancients. The address is Box 1927, Hollywood Station, Hollywood 28, California.


On the same yellow sheet appeared a review and description of HRA Irys Vorel’s ORACLE which has gone into still another improved printing in the matter of the instruction book. Recently she sent me as a gift the latest, called the NEW ORACLE. It has the new third edition mammoth instructions unit and with the lovely plastic sheet with the printed layout on which to place the special cards, I did some personal fortune telling before making the trip to see my good friend Meade Layne, F.H.F., and to look for a country home. The NEW ORACLE said “No” to the chance of finding the home, and so it turned out to be. Then there are the other books reviewed during the year and to be obtained from the authors. I mention them at this time because Christmas is on the way and we will be needing unusual gifts for special friends. (NEW ORACLE remains $5 post paid. Address is now: Irys Vorel, Studio 905, Wellington Hotel, 7th Ave. at 55th St., New York 19, N.Y.)


Speaking of Christmas gifts or even cards, I have just received a letter from an old and dear friend who is having a pretty stern time of it these days (but here is her name and address: Mila Liscova’-Nova’kova’, 66 Rasinovo na’brezi’ 66, Prague II – 388, Czechoslovakia, Europe). She is a most talented HRA, and translated our writings on Huna into the language of her country. She writes the most interesting letters in English and is a student of parts. Her great longing is for books on modern things in the psycho-religious field, in English, as she is cut off from them by present circumstances. I am sending her a used copy of Mystics and Magicians in Tibet by A. David-Neel. I have been trying to find a copy of William Seabrook’s Magic Island for her, but with no luck as yet. Here is someone you might love to know. It will be introduction enough to say that you are a fellow HRA. She will be reading this bulletin soon, and I can imagine with what breathless expectation she will then be watching the mail. “Mail early” is especially indicated here.




Dianetics comes up again in a most interesting letter from HRA D.P. who writes:


“I had an interesting Dianetics run, or auditing, by our mutual friends, (HRAs) Dr. and Mrs. Reinhold in North Hollywood. I hit birth, conception and a good many interesting things my first run. Once I seemed to float above a funny looking brown frame house. The details of the scroll work on the porch were very vivid. Later, I went back to a pair of huge gates and an alabaster city of luminous white buildings and up the greenest valley with flowers in the grass like bright jewels.


“I saw myself climb to a mountain top, from which I simply seemed to grow smaller and dissolve – or contain myself – into a small transparent cellular thing. I then appeared to travel down on a solid beam of light from these gates to the odd little brown house.


“I have checked and found that the description fitted the place where I was born exactly. From this house, my ‘time track’ then appeared as a white highway with deep or dense black fog at intervals.


“We worked with the na Aumakua all through the three audits… I have since studied with Dr. B. and am auditing some myself. Before I take anyone, I meditate and seek help from the na Aumakua of my pre-clear and myself. I have some interesting experiences.


“I do not consider myself cleared. In fact, I know I am not, but I now know why! Of many things we asked during my runs (of the Aumakua), was the question whether or not we should run everything – and was told NO! – Not to deal with dead issues. At times there seemed to be a mediator speaking through me, giving instructions


“I ran some terrible somatics, (Note by MFL: In Dianetics, when one goes back to a fixation which has caused illness, pain or other trouble, the fixation or “engram” stimulates the trouble and duplicate pains and symptoms and emotions appear – called “somatics.” By “running” or going back to re-experience the happenings which formed the fixations, they are gradually wiped out and, when that is done, the symptoms leave and – it is hoped – will never return.) But when I leveled off, I had been completely cured.


“I also understand why I have had such a rough time surviving. The first words the doctor said at my birth were ‘She can’t live’, so I’ve been pronounced dead once and told at two other times that I couldn’t live. But something within me has always known the truth. Oh yes, this third person who seemed to take over in my audits, said once I had forgotten much more than earth mortals know. Ah me! How I would enjoy being completely cleared so I could remember it all.”


(I comment:) This is a most fascinating development in the field of Dianetics. It is Dianetics plus Huna angles which are greatly important. The “third person” mentioned above, who was able to hear and answer questions wisely, reminds one strongly of the “old man self-personality” whom we met in the case of Miss First and Miss Second, studied by Dr. Leapsley. It is Case 11 in your SSBM, page 111, and will bear reading again in this connection. If, in the “auditing” of this type of augmented Dianetics, the third of Aumakua can be contacted, and its superior knowledge and thinking power put to use, the possibility of all the Huna forms of healing will be bright indeed. On the other hand, if what is contacted is a spirit of very high advancement and superior insight and wisdom, the aid might be very great. In the matter of the “somatics” being stimulated and healing obtained as a result of the draining off of the fixations discovered by this process, I consider this report of the utmost value to us in our Huna studies. An additional proof is furnished – if any is needed – of the fact of fixations and the way they can cause abnormal conditions or, when the fixation is drained off, remove the conditions. We have failed to develop na kahuna to help us find fixations and free ourselves from them – a vital procedure in Huna healing – but if we can put to use the methods just discussed and get the desired results, we will go ahead swiftly. Perhaps what we will soon be needing is a treatment center with some good HRAs there to audit after the methods being developed by the Reinholds and their HRA friends.)


The Reinholds give promise of carrying out the work of combining Huna, Dianetics and good things from modern psychology, to give us a splendid advance in this suddenly expanding part of the field. They have organized a study group and just now have begun putting out a monthly news bulletin covering their work and findings. A copy of the November bulletin is already on my desk with the permission to pass on any or all of it to HRAs. As it contains so much information on a subject of vital importance to us all, I will take advantage of the generous offer. Here is the greater part of the news bulletin.




November News Bulletin – About Dianetics, 5620 Lankershim Blvd., North Hollywood, Calif, Telephone SUnset 2-0484 or SUnset 3-8867

Dr. Fred and Corinne Reinhoid in charge.


By this time a sufficient amount of experience and data have been gathered together to more properly evaluate Dianetics. Many of the old time psychologists still adhere to the statements that there is nothing new in Dianetics except the terminology. Many beginners still have the wild eyed enthusiasm of a new cult. Some psychiatrists say it is dangerous and others that it is a great contribution to modern psychotherapy. Never-the-less, Dianetics continues to roll on, and more and more psychotherapists are using some of its terms and concepts. Dianetics will probably continue to roll on if those around its foundation do not discredit it by fantastic claims and over exploitation.


An outstanding claim in the early days of Dianetics was that it was quick to produce “releases” and “clears.” In competent hands, it is undoubtedly quicker in producing favorable personality changes than some of the original forms of psychological analysis, and it is certainly a great advance over stupid “advice” psychology, deadly drug therapy, or surgical mutilation techniques. But, and this may be important, many experienced psychotherapists and psychiatrists who have taken the time to make a careful and thorough study of its techniques, are of the opinion that, in its present form, it is not as fast – nor are the cases as safely handled as when the complete knowledge of psychology, psychotherapy and hypnoanalysis is also employed. In fact, they are inclined to regard Dianetics as a specialized, rather crystallized technique of hypnoanalysis combined with some esoteric teachings.


It is undoubtedly true that many Dianetic auditors are using hypnoanalytical technique, whether or not they know it, and they would have much better results if they knew it and understood the basic laws. In trying to pull the stingers out of hypnosis, the effectiveness of the therapy has been greatly weakened. It would be a great deal like making a carpenter work with dull tools because someone might, through carelessness or incompetence, be injured by the sharp edges.


The biggest contribution of Dianetics seems to be that, because of its wide dissemination, it may help to dissolve the frightful guilt-sin complexes that have so severely inhibited our past social culture. The actual probing, discovering and bringing into the conscious mind attention the early or forgotten moments of pain and unconsciousness, together with word commands, is certainly not a new discovery – even in the prenatal area. The biggest sin has been to minimize, or not know, that Dianetics is really depth therapy, touching the deepest emotional springs in man’s nature – things that should not be handled willy nilly by those who should be patients themselves rather than therapists. Some of its concepts are useful, but others seem hopelessly and confusingly incorrect. Also it is certain that psychological helpers should be of the highest possible moral and spiritual caliber, and should have undergone analytical therapy themselves.


We have a great deal of admiration and sympathy for the author of Dianetics, but at the same time feel that he was over hasty, and over self-confident in getting the book published without more help and criticism from experienced men in the psychological field. The book has enabled many people to realize that there is a possibility of getting completely rid of their psychosomatic disorders and emotional disturbances, and it may encourage them to continue still further toward becoming “clears.”


There is no doubt in the mind of any investigator that every “engram” or reactive traumatic experience that is made to be inactive is an advantage. The more the better, as the body thereby functions more easily, has less pain and discomfort, the emotions are more optimistically stabilized, and the mind becomes clearer and more efficient. Truly, a “clearing” is a worthwhile goal. However, one should avoid becoming lopsided in his attention and overlooking other equally important phases of a complete health program. There must be adequate nutrition, especially in the matter of vitamins, minerals and proteins; sufficient sleep, rest and play; moderate or corrective exercises; the avoidance of toxic-producing or drug habits; the mechanical improvement of body misplacements or deformities; anti-infective measures; eliminative encouragements; and, above all, SOUND INDIVIDUAL AND SOCIAL TRAINING INSTRUCTION.




I have copied the last line (above) and placed it in capitals because I so heartily agree that there MUST be such training. If I had my way, everyone who can read would be encouraged to go through Overstreet’s book, THE MATURE MIND, before thinking of being either a Dianetics auditor, an auditee, or even a lesser type of kahuna.



In the next bulletin I plan to give a lengthy review of the very important and sane book by Mr. Overstreet. To my way of thinking, it gives the finest, newest, and best picture of what we all need to know about the psychological pitfalls which have prevented (1) the individual, and (2) the world and its nations, from realizing in even a 20% way the accomplishments which have been possible for some years past. Read this book before the next bulletin reaches you, if you can. Also have a look at the current issue of Pageant magazine if you come across it (November), as I shall dwell at length on the “Secret of Life” article in it. More about the manas.


Spiritual Healing, Cleansing & Purification

November 15, 1950



For Huna Research Associates

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


From Max Freedom Long

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


The “sacrifice” of mana in prayer-action, ceremonial cleansing and purification when preparing to make a prayer, discussion of the need for the renewal of mana and repeated prayer, testing and measuring of the electrical energy in all living things. Book Review: THE MATURE MIND by H. A. Overstreet




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


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


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


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


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


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


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


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


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


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


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


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


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




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


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


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


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


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


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


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




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


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


“Dear Max:

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


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


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


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


Blessings and thanks,




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


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




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


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


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


In a like manner, we are confronted with immature thinking in everything from government down – in our “way of life” – in economics,

education, religion and everything that exercises control of us. The result is vast waste of material resources, the exploitation of human beings in all lower walks of life, and even their mass murder in continuing wars.


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


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


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


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


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


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


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


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


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


The measure-stick which he provides is very simple. One simply asks whether the person in question is doing things in a way that results in the greatest good for the greatest number. If a man is hampered by fixations, he will mix good deeds with those which are either bad, selfish or illogical. Jesus is mentioned as an example of a man who strove for the good of the whole.


The only hope of the world at this time is that mankind may at last grow up to mental maturity to match his advance in the making of weapons. Growth must be swift. It must begin with ourselves as individuals who take our own measures, correct our immaturity by all possible means, teach others, and leaven the masses. Even if we cannot find and remove our fixations, we may study ourselves and our conditioned reactions. Once we discover the avenues which are blocked we will have the chance to fight the childish reactions to which we are prone when a fixation is triggered or when some Pavlov rings his bell in print or over the air. Here is great light for us in a much darkened world.


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


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


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


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


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


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


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




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



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


The Tree of Life & Symbology of the Cross

December 1, 1950



For Huna Research Associates

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


From Max Freedom Long

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


Discussion of the Tree of Life as it’s depicted through various cultures, including illustrations; remembering that the HRAs are an experimental and research group; discussion of Dr. Albert Churchyard’s book, The Origin and Evolution of the Human Race; discussion of the symbology of the cross; beginning results of the Predictive Dreaming Studies, some of the dreams;


Special Announcement


There will be no bulletin sent out December 15th, owing to the congested condition of the mails this year and the certainty that third class mail will have little chance of getting delivered within days of the present slow schedule. The mailmen, what with the shortage of help this year, will have their hands full enough with first class mail. The next Bulletin, No. 46, will be dated January 1, 1951. This skipping of an issue will serve several good purposes – for one, it will give all HRAs a little more time to attend to Christmas activities, and for another, it will give Cigbo a chance to get caught up a little on his job of scratching together paper, stamps and supplies. As this is my last chance in a bulletin, may I take this opportunity to wish each one of you A VERY MERRY CHRISTMAS with all the good things of the season and with all of the blessings of such religious inspiration as the day may hold for you, personally.


Most of us are HRAs because we have fought our way through the hindering and blinding dogmas of at least one religion, and often of a surprising number of cults and “teachings.” However, I believe that we have all learned that behind the dogmas there often linger the faint outlines of great and workable truths.


CHRISTMAS and CHRISTIANITY afford many of the clues and hints that take us to hidden truths which may once have belonged to the ancient system of Huna, “The SECRET.”




THE TREE that plays such a large part in the celebration of the natal day of Jesus holds much possible truth in its symbology. From the TREE was fashioned the CROSS, both of which are often associated in symbol meanings. The “Tree of Life” had several forms in olden days. In one form it had seven symbolic branches, in another, nine, with the tip of the tree at the top counted as a branch.


In Easter Island discussions, Werner Wolff shows a Polynesian concept of the world of life divided and rising in ten strata. Rising in the place of the trunk of the usual tree, there is pictured a zig-zag line to represent mana or the life force. The pagodas of China often show the survival of the basic concepts in the seven or nine roofs and the central cap. In Egypt, the glyph for the idea of “to stand firmly” is a round trunk at the top of which are three flanges. Into these symbols we read livingness, the triple selves, manas and shadowy bodies. Or we may see the concept in terms of the several “heavens,” “bodies,” and so on.


Basically, one may conclude, the “Tree of Life” stood for LIFE in all its forms, not in a tree alone. In the simple glyph for “life” in early Egypt, we find what may be the basic figure.


Here are some rough sketches:





This one (left) is Assyrian, from ancient monuments, and shows a version of the “Tree of Life.” The trunk of the tree is marked off in threes, and gives us the familiar idea of three selves, three vital forces and three aka bodies as in our concept of Huna in its early form. In the arch over the “tree” we have the heavens and the 13 rosettes to indicate the thirteen moon months in the year. The seven part rosettes on the top of the tree and also the top of the arch, may have represented the seven planets then known, or may have signified ? ? ? ?










In this rough sketch, we have a pagoda with nine levels or parts. On the top could be shown a slender spire with three spheres, one on top of another, or perhaps seven spheres. Much has been written of the symbology of the pagoda and, as might be expected, few writers agree. It is evident that there is a mingling of ideas and of ancient concepts to be unearthed and examined. One of the finest pagodas is the “Temple of Prayer” at Peiping. It has but three roof levels, but each roof has three beaded edges. The spire is circled by three rings and is topped by a single rounded knob. It is reached by a staircase carrying the dragon (mana) and the phoenix (the bird symbol of the Aumakua spirit).









The “tree” with the three flanges and knob at the top (left) forms one of the basic ideographs of ancient Egypt. It has the meaning of “stability.” In it we can read the basic triplicity of consciousness, vital or life force, and of bodies or vehicles. These must all be present if there is to be FULL LIFE – if there is to be basic stability.


bulletin045-42850-4[Earlier], I spoke of the symbol of life which had been reduced to greatest simplicity. It is reproduced at the right, and is part of the early Egyptian symbology which was worked into a form of writing. This “ankh” combines the tree of life symbols in a form easy to draw. It is found in all the old manuscripts and on monuments. Many say it is the original “cross” to appear later in Christianity.







In the form of the sistrum (left), three bars are added to give the basic THREE again. In this form, it was used as a musical instrument in worship, becoming the symbol of virginity, perhaps later the dogma of the virginity of Mary, Mother of Jesus




bulletin045-42850-6In a recent bulletin I wrote of sacrifice and its ancient significance as a sacrifice of mana to go to the na Aumakua together with the prayer. This mana is the zig-zag line in the Egyptian glyph at the right as well as the Easter Island glyph at the left, it is to be guessed. At the right, the force rises in THREE sections between the feather representing truth, and the wand which indicates both ruler and servant. The Egyptian ab means “sacrifice.” The Easter Island glyph may have the same meaning. Egypt has the meaning of “to worship.”





This basic glyph from old Egypt has the meaning of “to worship.” It shows a man holding out his two hands, while over each is the single wave line of what I take to be the low mana or vital force of the physical body and Aunihipili – that which is accumulated and offered to the na Aumakua for their use.


bulletin045-42850-11The full symbol of water is composed of three waved lines one above the other. The same symbol is found in the glyphs of Easter Island. Water is the secret symbol of all three manas, perhaps in all ancient religions which are related to early Egypt. But, when the vital force of the Aunihipili is indicated, the symbol seems to be that of the two upraised arms – as at the right.


bulletin045-42850-8Here at the left is what Werner Wolff places beside the “ankh” symbol of “life” of Egypt when comparing the glyphs of Easter Island. It will be noted that the cross bar falls and looks like the arms of a man. One is made to wonder whether or not this was, in some far and distant time, a symbol which was later used in placing the body on the cross in Christian lore. One may look at the sketch at the left at this point and see how the “head” of the ideograph could become the upper part of the cross and correspond with it.


bulletin045-42850-9Another form of the cross in very ancient times was the “X,” as may be seen in use in the Assyrian tree of life sketch [shown previously]. If the “X” is surrounded by a circle (right), it becomes a wheel, and in early times men were lashed to a wheel in spread-eagle fashion, perhaps long before the invention of crucifixion. (Check the wheel form in Oahspe, page 592 for glyph, and 593, verse 13, under Uh`ga – obscure in meaning but very interesting in the exposition of ancient glyphs and languages.)


bulletin045-42850-10This all leads us back to our Christmas tree. To me it is a delightful symbol and a thing of significance as well as of beauty. The star at the top should have five points and be made of three triangles, one laid over another – the symbol of the three selves united but still separate. When all three selves come to work together in harmony, the work that is done is SERVICE. The most sacred of the geometrical symbols of occultism, in so far as I have learned, is this one. It is the symbol of the condition for which we strive – the condition of “being one with the Father-Mother Aumakua” in all our strivings and undertakings. It is the Guidance of the na Aumakua – the Guidance that enables us to serve and, by the same rule, prevents us from getting full and continuous Guidance in our lives if we refuse to SERVE.







So, we trim our trees in honor of a great teacher – perhaps more than a mortal man – and in our tree we embody the symbols of life and the parts that make up life in one human being.


On the tip of the tree we place our star to shine with the white light of the na Aumakua – oh, very high above us – while, down on the floor in a clutter with the children and even the 4 family pets, we breathlessly and lovingly arrange our gifts which we have been long in the making or procuring. We hope warmly that the gifts, large or small, will please and be of use. And so, down on our lower levels we go on …. always learning to SERVE.




As HRAs, we must never forget it. Should we forget, our value in the world would at once become small indeed. Regardless of our beliefs or disbeliefs, as individual HRAs, we have clubbed together for the purpose of doing research work into the psycho-religions of all ages and of experimenting with all methods related to them, be they ancient or be they on the very fore-fringe of modern psychology, physiology and physics.

I was distressed to have a letter recently from a woman who had written to ask what we were doing as HRAs, and who, when she had been sent the sheets telling of our work and the bulletins, wrote back to say, “I am not interested in taking a correspondence course in religion.” I know how she must have felt when she mistakenly concluded that we were selling just another “course.”


I feel the same way when, every few days, I receive in the mail a new and different set of “come-on” advertising from some new “teacher,” “order” or what have you. The brazen manner in which these promoters completely ignore the possible background of the ones on the “sucker list” whom they address, burns me. If I were explosive by nature, I should pound on the study desk to the splintering point and shout to be heard a mile. “Who does this fellow think he is? By what possible right does he presume to know so much more than anyone else in the world that he can TEACH us all – everything?!”


As the “suckers” get more and more wary of being signed up to pay through the nose for “courses,” and as they find each new “course” only a re-hash of those which have already been sold until useless commercially, they – the men and women who prey on the gullible – invent new approaches and ways of making their pretended authority and “secret wisdom” seem genuine.


I have before me this week a fine example of the careful use in advertising of the hint that the “teachings” being offered come from a reliable new source. They say it comes through “ESP, or by means of the famous extra-sensory perception”. The hint that the information to be sold to one is had in this way from some great and wise source, but, because of the bad odor now surrounding “teachings” formerly peddled as from “spirits of high levels,” the words “spirit communication” are carefully avoided. The public has learned rather well that the “spirits” do not agree on their teachings, and that in the course of the past hundred years, and with dozens of such “teachings” made available in books, we are still just where we started – we are still forced to make our own search for basic facts and to carry out needed experiments to learn whether or not what we discover has in it an element of workability.


Moreover, we are not organized for the purpose of pure and inconclusive speculation. Our ancestors loved to speculate as to how many angels could stand on the point of a pin. We love to speculate as to what “rays” and “planes” and “levels of conscious- ness” just might mean this or that. While a certain amount of speculation cannot be avoided, it must be remembered that it will get us no place, and fast, without testing and experimentation.


DR. ALBERT CHURCHYARD’S The Origin and Evolution of the Human Race


As an example of the attitude demanded of an HRA, let me quote a few passages from a really great book which Charles Kenn came across in Honolulu and has been kind enough to let me have on loan – because it is out of print and rare. It is Dr. Albert Churchyard’s book, The Origin and Evolution of the Human Race. (Not James Churchward of the Mu books.)


Dr. Churchyard did not write as a professor who feared his job if he differed slightly from the usual opinions of his time. He wrote as an amateur investigator who had all to gain and nothing to lose. His work shows his scholarship and the amazing scope of his reading and research which brought him to a set of conclusions which are grist in our HRA mill. On pages 334 and 335 he lays the groundwork for the proof that the beliefs of early Egypt spread to Central America and Mexico. Note how he gives his sources of information and whets the appetite for real study on the part of his reader.


“In two plates given in Mr. John L. Steven’s work, Incidents of Travel in Central America, Chepas, and Yucatan, published in 1848, there are two figures which represent the Egyptian Taht-Aan, the bearer of the symbolic Uat. He is portrayed carrying Horus in his hand and holding him aloft as the True Light of the World, and a symbolic likeness of a soul in human nature, that was begotten of Ra, the Holy Spirit, as the Father in heaven, precisely as we find shown in the Egyptian monuments.


“We have found the same type in India, where we have the Great Mother Apt or Mut holding aloft her child Horus, here depicted by a drawing of the same, kindly given to me by Mr. A.H. Sutton.


“Annu is the Eastern Solar Mountain where the sun rises from Amenta. ‘O Divine Babe, who makest thy appearance in Annu.’ The picture of the Divine Babe lifted up into the upper world by two divinities is also shown and portrayed on the statue at Palenque, and was originally of the stellar cult.


“Taht-Aan, as the Sacred Scribe, wrote the RITUAL, the book which contains the Divine Word, and brings about the resurrection to the glory of Eternal Life. It is a book of the Mysteries, in which this picture shows part of the revelation, that is here seen dramatically enacted in Mexico (Ritual, Chapter 125), and it was not only here in the Central States of America that it was done, but throughout the whole world where the Stellar Mythos was established, all being taken from the Old Egyptian Stellar Mythos Cult, and nowhere else can the origin be found.”


On pages 278 to 281, Dr. Churchyard discusses the early forms of the legend of the birth of a God-man such as we find in celebrating Christmas. Again I quote parts.


“It is amongst the traditions of the Masai Group – the first Stellar Mythos people – that the man-God first came to earth. How many thousands of years ago?


“In the picture (plate LXV) is shown the story of the Annunciation, the miraculous conception, or incarnation. The birth and adoration had already been engraved in stone and represented in four consecutive scenes upon the innermost walls of the holy of holies in the Temple of Luxor built by Amen-Hetep about 1750 B.C.


“The first scene on the left hand shows the God Taht, as divine word or logos, in the act of hailing the virgin queen and announcing to her that she is to give birth to the coming son.


“In the second scene the god Kneph, in conjunction with Hathor, gives life to her, i.e. the Holy Ghost or spirit that causes conception, Kneph being the spirit both by name and nature. Impregnation and conception are depicted in the virgin’s fuller form.


“Next, the Mother is seated on the midwife’s chair and the child is supported in the hands of one of the nurses.


“The fourth scene is that of the adoration. Here the child is enthroned, receiving homage from the gods and gifts of men. Behind the deity who represents Holy Spirit, on the right, three men are kneeling offering gifts with the right hand and life with the left. The child thus announced, incarnated, born and worshiped was the Pharaonic representation of the old Stellar Cult Egyptians. Thus we see how the divine drama was represented humanly by the royal lady, Mut-em-Ua, who personified the mother of God with her child in the Osirian Cult, which, as I have now proved, was brought on from the Stellar Cult.”


So, we as HRAs may fare more than usually well and richly at this Christmas season when we light our trees, for we go back in our understanding to that far and very dim past when a God-man may have incarnated to give man the secret of his own being and of his relation to other realms and other grades of beings.




In meditating on the legends of the virgin birth in its many forms and at many times and places, we cannot forget the Christian addition of a death upon a cross to bring salvation to all men. Here the trail into the deeper past is less clear, but if we turn to Huna and consult our Hawaiian dictionary to see what may lie behind the concept of the “cross,” we come upon something which indeed furnishes food for thought – and suggests lines for our personal experimentation.


Kea is one word for “cross.” It has two different meanings. One is a cross made by placing one bar of something across another to form the regulation cross. This also may be made in the form of an “X” or a “Y,” although a`mana is perhaps better for the “Y” form. The second meaning of kea is “to hinder,” and we may read into the crosspiece the symbol of something which stops or hinders the work represented by the cross symbol. In other lands and religions we find the trunk or “tree” of the cross entwined by an upward creeping vine or serpent, the symbol of mana to us. So we speculate that the bar is something that stops or hinders the rise of the mana to the Aumakua.


In the word a`ma`na, we have the possible root mana, which tells us what is being divided between the Aunihipili and the Aumakua as indicated in the divided top of the “Y.” The root ama means (1) t”he longitudinal stick used to cross another from below as in a canoe outrigger” – it forms the trunk of the Y cross, (2) “to reveal something, as a secret to another or to satiate as with food”, and (3) “to offer a sacrifice to the gods”.


Still another word, kaa, means “cross” in the sense of the word indicating the blocking bar to upward movement. It also has the very significant meaning of THE BRANCH OF A VINE, which is again the old and familiar symbol of rising and dividing mana. And, as if the na kahuna who invented the language and used it to conceal and preserve the ancient “Secret” feared that later generations might overlook the significance of the great basic mechanism of prayer, they gave the word also the meaning of A CORD, STRING OR ROPE – our aha again, or the invisible AKA THREAD of contact with the na Aumakua and the path over which we send our offering of mana unless there is a bar to make it a cross because something prevents the contact along the thread and the free flow of the offering as we divide our living force with the na Aumakua.


If the bar is there and our upward way of contact is blocked by guilt or fixations, we are also crucified on a symbolic cross.


But, as all the legendary heroes have done down the ages, whether they be bound to the “X” of the wheel, [or] to the rock to which fabled Prometheus was bound, each man must find a way to make the sacrifice – a way to remove the hindering bar and send his sacrifice of life force to the Aumakua.


If there has been salvation won for mankind by those who suffered on the wheel or cross or before the rock, it must be, at least in part, because the way was shown to unblock the path and to contact the na Aumakua and empower them to take their parts in our lives.


It is not logical that one man, be he half a god, could die to save all mankind in all ages. Logic lies in the man – perhaps half a god – who taught us how to gain salvation for ourselves, without the aid of church or priest or dogma – without living in unnatural ways or observing rituals from which the meaning has long been lost.




Our predictive dreams come in slowly. By next bulletin time a month from now, there may be enough to average up in arriving at a general meaning. To date, two things are certain, either we are in for a very great upset and change, or the subconscious in all of us who have had dreams harbors deep fears that such things are on the way and are worth presenting.

I had two dreams the other night. In the first, I was looking down into a very deep cleft in ice and snow. Upon awakening, I asked for the meaning and got the flash that this was to be the symbol of the “frozen” conditions of the war front in Korea.


In the second dream I was listening to a passing fire engine. I walked to a door and looked out, seeing a great fire sending up black smoke to the west at a distance of a mile or more. The wind was away from me and I felt no fear of the flames coming my way, but suddenly I turned to look out of a side window and found that a great wall of flame was bearing rapidly down on me from the north and that I was cut off from escape. Rousing, I asked for the meaning and got the flash that while we were watching a distant conflagration of war, as in Korea, we would suddenly find ourselves here in America in the midst of a far greater war, and in immediate danger. These dreams came about November 20th.


HRA LZA of Southern California, reported two excellent dreams:


“Dream of October 18, 1950. Before going to bed I asked my Aumakua for a dream to interpret international affairs.


“I dreamed there was a play being rehearsed. One of the leading parts was taken by a woman who would not take orders or follow instructions from the director, but who kept doing things her own way, and generally being an obstructionist. Time after time the director reprimanded her, but she kept right on. Finally there came a place in the play where this woman had to hold a child in her arm. When she picked it up she squeezed it so hard – through pure malice – that it cried out in pain. Then, although she strove to hold it, the child struggled free from her embrace and ran offstage.


“I awakened, and asked my Aunihipili the meaning. The answer came back at once: The woman is Russia, the director is the United Nations. The child is the Russian people. The interpretation: The Soviets will squeeze the people until they rebel and escape from their bondage.


“Dream of October 21, 1950: There was a mine of the open pit variety. Men were working there – two factions. One faction was led by a big bully who had succeeded in influencing many of the others to oppose the other faction. (It was not clear to me whether the bully was leading the workers against the owners or not, but there seemed to be something of that nature involved.) The rebels had succeeded in disarming the other faction – had them more or less at their mercy down in the pit. Then, all at once, urged by the bully leader, the rebels attacked the other faction. At first there were isolated fights – just two men fighting here and there around the big pit. Then the fighting became general – a regular melee. From some source the disarmed people had acquired clubs and such makeshift weapons, and they seemed to be doing very well with them.


“While this was going on, the scene of the dream changed to what was apparently some distance away where some Indians were in hiding. It seemed that these Indians were allied with the bully leader – were also under his thumb – and awaited his cue to jump into the fight on his side. But when they saw that the rebels were getting the worst of it, they switched sides, and rushed in to help the other faction. The result was that the bully and his men were completely routed.


“When I awakened I asked my Aunihipili if this was a prophetic dream and the answer came back, “Yes.” I did not need to inquire as to the symbolism. It was perfectly clear that the ‘bully’ leader was Soviet Russia; the Indians her allies such as Communist China.




The reports on Gregg continue to show the gradual improvement. He was taken for a second outing away from the institution – to the sea shore, and all went well. I know that we will all be extra busy, what with Christmas and New Year, but I urge that time be found if possible to join me in the TMHG sittings at 3 and 7 California time. We are doing so well with so many of our mutual problems that we must persevere.